Lesson – 2 Lost Spring Moral/ Message of the lesson – Lost Spring

Theme / Central Idea of the Lesson. Analysis of Lost Message

Spring The lesson ‘Lost Spring’ shares two ‘stories of stolen
Spring is the season of bloom. Spring is a metaphor of childhood’. The characters and places are different but the
childhood and is associated with every child at the problem is the same. Thousands of Sahebs and Mukesh are
beginning of a bright future. Childhood is associated with condemned to live a life of misery and exploitation.
innocence, physical stamina and vitality. It is also the stage Grinding poverty and traditions compel children to work
for gaining skill and knowledge, learning and going to in the most inhuman and hostile conditions. The author
school. succeeds in highlighting the plight of such unfortunate
Lost Spring’ by Anees Jung is a description of those poor children.
children who are condemned to poverty and a life of SHORT ANSWER TYPE
exploitation. The two protagonists of the chapter, Saheb-e- QUESTIONS
Alam and Mukesh, lose their childhood while carrying the Q1. What could be some of the reasons for the migration of
burden of poverty and illiteracy. In their bleak stories of people from villages to cities?
exploitation, the author finds glimpses of resilience and Ans. The people migrate from villages to cities because of
hope. natural disasters and resulting poverty. A rag picker
Theme (2) recollects many storms that have swept away his fields and
In this story, the author unveils the utter destitution of the home in Dhaka. That is why they left, looking for gold in
ragpickers of Seemapuri and the bangle makers of the big city where he now lives.
Firozabad. This story describes the grinding poverty and Q2. Would you agree that promises made to poor children
traditions that compel the children to live a life of are rarely kept? Why do you think this happens in the
exploitation. incidents narrated in the text?
ustify the title of Lost Spring Ans. I agree that promises made to poor children are rarely
Suitability and Appropriateness of Title kept. It is easy to tell poor children that they should be in
‘Lost Spring’ describes two stories of stolen childhood. school, but are we ever in a position to start a school? As
Millions of children in India, instead of spending their days individuals, it is difficult to provide facilities and assistance
in schools and playgrounds waste their childhood in rag that can remove poverty.
picking or hazardous industries. Childhood is the spring of Q3. What is Saheb looking for in the garbage dumps?
life. But millions of unfortunate children like Saheb and Where is he and where has he come from?
Mukesh waste this spring either scrounging in the garbage Ans. Saheb lives on the garbage dumps in Seemapuri on
dumps of Seemapuri or welding glass bangles in the blast the outskirts of Delhi. His family came from Bangladesh.
furnaces of Firozabad. Their childhood is lost to the Survival in Seemapuri means rag picking. Garbage to them
demands of survival. Hence, the title is quite apt. is gold. Saheb looks for coins in the heaps of garbage. He
even finds a ten rupee note sometimes. When you can find a does not lack money but a tradition to stay barefoot is one
silver coin in a heap of garbage you don’t stop scrounging, explanation. The author wonders if this is only an excuse to
for there is hope of finding more. explain away a constant state of poverty.
Q4. Describe Seemapuri. Q9. Is Saheb happy working at the Tea Stall? Explain.
Ans. Seemapuri is in the periphery of Delhi, yet miles away Ans. Saheb has got a job at a small tea stall. He is paid 800
from it metaphorically. Squatters who came from and all his meals. There seems to be some improvement in
Bangladesh in 1971 live here. Their shanties are devoid of his condition but his face has lost the carefree look. The
sewage, drainage and running water. The main occupation steel canister that he carries belongs to the owner of the
of the people living there is rag picking. shop. It seems heavier than the plastic bag he used to carry
Q5. What is the meaning of Saheb’s full name? What does as a rag picker. ‘Saheb is no longer his own master’.
he do the whole day? Q10. What makes the city of Firozabad famous?
Ans. His full name is ‘Saheb-e-Alam’. It means the lord of Ans. Firozabad is famous for bangles. Every other family
the universe. He does not know it. If he knew it, he would in Firozabad is engaged in making bangles. It is the centre
not believe it. He roams the sheets barefoot with other of India’s glass blowing industry where families have spent
children carrying plastic bags and scrounging for garbage. generations working around furnaces, welding glass,
Q6. Describe the importance of garbage in the life of making bangles for women all over India.
residents of Seemapuri. Q11. Mention the hazards of working in the glass bangles
Ans. Garbage has acquired the proportions of a fine art. industry.
For the elders, garbage is a means of survival and for the Ans. The glass bangle industry of Firozabad employs
small children who scrounge heaps of garbage, it is children and they work in very unhealthy and hazardous
wrapped in wonder. Sometimes they find a rupee or even a conditions. They are made to work in the glass furnaces
ten rupee note. This gives them hope of finding more. with high temperatures, in dingy cells without air and light.
Q7. Where does the author find Saheb one winter Almost twenty thousand children work in the hot furnaces,
morning? What does a dream come true for him? often losing the brightness of their eyes. A number of
Ans. The author finds Saheb standing by the fenced gat of workers become blind with the dust from polishing the
a neighbourhood club. He is watching two young men, glass of bangles. Many children lose their eyesight before
dressed in white playing tennis. He is wearing discarded they become adults.
tennis shoes. One of them has a hole. Having walked Q12. How is Mukesh’s attitude toward his situation
barefoot, even shoes with a hole is a dream come true. different from that of his family?
Q8. What explanations does the author offer for the Ans. Mukesh insists on being his own master. He has seen
children not wearing footwear? enough of the poverty, the dangers and the sub-human
Ans. Travelling across the country the author has observed living conditions of the glass bangle industry. He wants to
children walking barefoot in cities and on village roads. It be a motor mechanic. His resourcefulness and
determination to break free are admirable, even though more. They search excitedly. For children, garbage is
‘his dream looks like a mirage’, amidst the dust of streets. wrapped in wonder. For the grown-ups, it is a means of
He stands out with a positive attitude which is so different survival. Hence, garbage has two different meanings.
from that of his family. The people of Ferozabad are Q16. Who is Mukesh? What is his dream? Why does it
struggling to survive the burden of the lineage. Mukesh, on look like a ‘mirage amidst the dust’?
the other hand, wants to rebuild his destiny and not be a Ans. Mukesh is the son of a poor bangle maker of
glass bangle maker. Firozabad, where every other family is engaged in making
Q13. What forces conspire to keep the workers in the bangles. His poor father has been unable to renovate the
bangle industry of Firozabad in poverty? house or educate his sons. Mukesh wants to be his own
Ans. The workers in the bangle industry have remained in master and dreams of becoming a motor mechanic. He
poverty and years of mind-numbing labour has destroyed wants to drive a car. But the conditions under which he
their initiative and ability to dream. They cannot organize exists, make this dreamlike an illusion, a mirage.
themselves into a cooperative as they have fallen into a Q17. What contrast do you notice between the colours of
vicious circle of middlemen who trapped their fathers and the bangles and the atmosphere of the place where these
forefathers. The police beat them up if they get organized, bangles are made?
there is no leader who can take up their cause. The author Ans. The bangles made in Firozabad are of every hue
identifies the forces that conspire against them. They are (colour) born out of the rainbow. They are sunny, gold,
the stigma of caste, a destructive cycle of the Sahukars, the paddy green, royal blue, pink and purple. Boys and girls
middlemen, the policemen, the keepers of the law, the work in dark dingy huts next to the flames of oil lamps
bureaucrats and the politicians. around the high heat of the furnaces, blowing glass,
Q14. How does the author focus on the ‘perpetual state of welding and soldering it to make bangles. The colours of
poverty’ of the children not wearing footwear? the bangles ironically have no meaning for the bangle
Ans. Most of the young ragpickers do not wear footwear. makers.
The author noticed this. Some of them were even without Q18. The bangle makers are ignorant of something. What
chappals. The children wanted to wear shoes though some is it? What would happen if laws were enforced strictly?
of then say that it is tradition to stay barefoot. The author Ans. The bangle-makers are unaware of the fact that child
attributes it to the scarcity of money. It is poverty that does labour is illegal and has been banned by law. The industry
not allow them to possess footwear. is hazardous to their health. Many children become blind
Q15. Explain ‘For children, garbage has a meaning before reaching adulthood. If the law were enforced
different from what it means to their parents’. strictly, 20000 children would be released from working
Ans. The small ragpickers scrounge heaps of garbage for hard throughout the day at hot furnaces with high
some coin, note or valuable things. Sometimes they do find temperatures.
a rupee or even a ten rupee note. Then they hope to find
 Q19. `Savita is a symbol of innocence and efficiency’. Ans. Though Mukesh belongs to a bangle maker family, he
Comment. has his ambition to be a motor mechanic. He doesn’t want
Ans. Savita is a young girl. She has put on a drab pink to be subjected to the exploitation of the middlemen. He
dress. She is soldering pieces of glass. Her hands move wants to break the generations-old family tradition of
mechanically and efficiently like the tongs of a machine. bangle making.
She is innocent and does not understand the sanctity of the 24. Why had the ragpickers come to live in Seemapuri?
bangles that she is working so hard to create. Ans. The ragpickers are the migrants from Bangladesh.
Q20. Why can’t the bangle makers not organize They have been living at Seemapuri since 1971. They have
themselves into a cooperative? no identity and no permit. They only have ration cards that
Ans. Most of the young bangle makers are subjected to get their names on the voters’ list and enable them to buy
exploitation at the hands of the middlemen. They are grain. These are refugees from Bangladesh who come and
frightened of the police who usually haul them up, beat settled in Seemapuri 45 years ago.
them and drag them to jail for daring to form co- 25. To which country did Saheb’s parents originally
operatives. There is no leader among them to help out and belong? Why did they come to India?
their parents are too old and helpless. Hence, the idea of Ans. Saheb’s parents originally belonged to Bangladesh.
organizing themselves into a cooperative becomes too far- They left their village in Dhaka in 1971 due to extreme
fetched. poverty and migrated to Delhi and started living at
21. Who is Mukesh? What is his dream? Seemapuri.
Ans. Mukesh is a young boy from a poor family of 26. In what sense is garbage gold to the ragpickers?
Firozabad. His family is under heavy debt and is working Or
in a bangle-making factory for generations. But Mukesh is What does garbage mean to the children of Seemapuri and
different and dreams of becoming a motor mechanic and to their parents?
drive a car. Ans. Garbage is gold to the ragpickers because in the
22. Why could the bangle makers not organise themselves garbage, they hope to get something useful for them, or
into a cooperative? some money, or some articles which can be sold at the junk
Ans. The bangle makers could not organise themselves into shop to fetch them money. For the ragpickers, garbage is a
a cooperative due to being exploited by the middlemen. means of their livelihood. For children of the ragpickers,
They are not able to break the vicious circle which is garbage is wrapped in wonder. They find new things in the
created by the middlemen, sahukars, politicians, garbage every day.
bureaucrats and policemen. 27. Whom does Anees Jung Name for the sorry plight of
23. How is Mukesh’s attitude to his situation different from the bangle makers?
that of his family members? Ans. Anees Jung says the bangle makers of Firozabad are
caught in the vicious circle of sahukars, middlemen, police,
bureaucrats and politicians who keep on exploiting them. Ans. Seemapuri is on the periphery of Delhi which is a
Due to this, bangle makers are not able to organize metropolitan city and the capital of India. The living
themselves into a cooperative. conditions at Seemapuri are highly pathetic. This place is
28. How is Mukesh different from other bangle makers of devoid of even basic facilities such as to as sewage drainage
Firozabad? and running water. The houses are made of mud with the
Or roof of tin and tarpaulin. It is beyond imagination that such
Describe Mukesh as an ambitious a place is part of a progressive and developed capital of the
person. country.
Ans. Mukesh, a young boy of a bangle makers’ family in 33. ‘Together they have imposed the baggage on the child
Firozabad, is different from others because he is ambitious that he cannot put down.’ Who do ‘they’ refer to? What is
and wants to break the generations-old traditions. He, the ‘baggage’ and why can the child not get rid of it?
unlike others, doesn’t want to make bangles. He wants to Ans. ‘They’ refers to the sahukars, middlemen,
be a motor mechanic and drive a car. bureaucrats, politicians and policemen. Together all these
29. How was Saheb’s life at the tea stall? forces have created a vicious circle for the bangle makers.
Ans. Saheb lost his freedom as a child at the tea stall. The ‘baggage’ refers to the burden or the compulsion to
Though earning? 800 per month and two times meal, he work in the bangle factories. The child cannot refuse to
was not happy. Now he was no more his own master. He work in these factories due to the heavy debt on his
had to obey his employer and had lost the carefree life that parents. As a result, they are compelled to work in
he had earlier. hazardous conditions.
30. Justify the title `Lost Spring’. 24. ‘When I sense a flash of it in Mukesh I am cheered.’
Ans. Spring symbolizes ‘childhood’. In the chapter ‘Lost What is this a reference to and why does it make the author
Spring’, Anees Jung has described the lost childhood of happy?
thousands of poor children in our country who live in slums Ans. This refers to the fact that Mukesh had the courage to
like Seemapuri or work in the bangle industry of think differently and dream of a better life. Unlike others,
Firozabad. Mukesh had dared to dream. This is something which
31. What was Saheb full name? Why was it ironical? makes the author happy. She is pleased to see the spark of
Ans. Saheb’s full name was ‘Saheb-e-Alam’ which means optimism and determination in Mukesh’ eyes.
the master of the universe. But, on the contrary, Saheb is a Important Long/ Detailed Answer Type Questions- to be
victim of poverty. He lives in a slum and is not able to get a answered in about 100 -150 words each
meal. So the name of Saheb is highly ironical. Explore our Long Answer Type Questions from the
32. ‘Seemapuri is on the periphery of Delhi yet miles away chapter ” The Lost Spring Class 12.” This question’s
from it metaphorically.’ What does the author mean by English collection is intended to deepen your
this?
understanding of the chapter and assist in exam Ans. Seemapuri is a settlement of ragpickers. It is a place
preparation. on the outskirts of Delhi. Those who live here are squatters
Q1. ‘The beauty of the glass bangles of Firozabad who came from Bangladesh in 1971. They live here without
contrasts with the misery of people who produce them’. an identity and permits. They do have ration cards that
Mention the hazards of working in the glass bangle enable them to vote and buy grain. Food is more important
industry. Discuss the endless spiral of poverty, apathy, for them than their identity. Children grow up to become
greed and injustice present there. partners in survival. And survival in Seemapuri means rag-
Ans. The lesson ‘Lost Spring’ describes the pathetic picking. Through the years it has acquired the ‘proportions
condition of the bangle-makers. On the one hand, it is the of a fine art’. An army of barefoot children appears in the
plight of the street children forced into labour early in life morning with their plastic bags on their shoulders. They
and denied the opportunity of studying in schools. The disappear by noon. Garbage has a different meaning for
glass industry has its own hazards. The illegal employment children. For them, it is wrapped in `wonder’. They may
of very young children and the pathetic working conditions find a rupee even a ten rupee note or a silver coin. There is
leads to many children becoming blind. They work in glass always hope of finding more. But Seemapuri is a hell.
furnaces with high temperatures. Their dingy cells have no Ragpickers live in structures of mud. They have roofs of tin
light, nor any ventilation. Boys and girls work under these and tarpaulin. There is no sewage, drainage or running
conditions while welding pieces of coloured glass to make water. It is unimaginable that it is a part of Delhi.
bangles. Their eyes are more adjusted to the dark than to 3. ‘Grinding poverty and traditions condemn the children
the light outside. They thus often lose their eyesight at a of ragpickers or bangle makers to a life of exploitation.
young age. Such children are deprived of all opportunities in life.
Over and above this, it is the apathy and callousness of Mukesh, who opts out of the existing profession of his
society and the political class to the sufferings of the poor forefathers by resolving to start a new job of a motor
that makes us feel sympathetic towards these bangle mechanic symbolises the modern youth. What lesson do we
makers. The poverty-stricken bangle makers also suffer learn from Mukesh’s example?
because of the exploitation at tthe he hands of the Ans.No doubt grinding poverty and tradition have
middlemen and politicians. They do not improve their lot condemned the children of ragpickers and bangle makers
and instead get only beaten up by the police. They are to a life of exploitation. The ragpickers’ children have
unable to organize themselves. Hence, their life is full of accepted their fate to be barefoot as their tradition.
sufferings i.e. physical and emotional. Similarly, bangle makers persist with bangle making,
Q2. “For the children, it is wrapped in wonder, for the saying it is their karma. Their spirits due to constant
elders, it is a means of survival.” What kind of life do the suppression and servitude make them incapable of raising
rag-pickers of Seemapuri lead? Answer in about 120-150 their voices against injustice and exploitation.
words. [All India 2017]
Mukeshsymbolises the modern youth who dares to fight wants us to act. Which qualities does she want the children
with their destiny and change it. He has hope and to develop?
aspiration to do differently and better his future. In spite of Ans. Anees Jung in her story ‘Lost Spring’ analyses the
the environment, he is living in, and with no support from grinding poverty and traditions which condemn the small
his family, Mukesh wants to break the age-old tradition to children to live a miserable life of exploitation. Street
work as a bangle maker throughout his life. He wants to be children or the ragpickers of Seemapuri are forced to
a motor mechanic. This shows that one should not give up either rely on the garbage for their livelihood or work as
hope even in the worst circumstances and always strive to labourers. These children live in a condition of extreme
do better. exploitation throughout their lives due to their poverty.
4. ‘Lost Spring’ explains the grinding poverty and Similar is the situation of children from the bangle making
traditions that condemn thousands of people to a lift of families of Firozabad. Here the children are forced to
abject poverty. Do you agree? Why/Why not? accept bangle’ making as their doom due to poverty and
Ans. ‘Lost Spring’ is indeed a description of the grinding family tradition.
poverty and traditions that condemn thousands of people to The author has also given a story of resistance and
a life of abject poverty. fortitude. In spite of the harsh conditions of poverty and
Saheb, a young ragpicker is doomed to live a miserable life exploitation, there are children like Mukesh who have
of poverty. He wants to go to school and play tennis. Due to refused to accept their fate. They have their ambition to do
poverty, he has to even give up his freedom and start something different and better. The author stresses the
working as a helper at a tea shop. Here he is burdened with need to aspire for betterment. No doubt for this one needs
the commands of his employer and is forced to live a to be daring, confident, diligent and hardworking.
miserable life. Another such example is that of Mukesh 6. Describe the circumstances which keep the workers in
who belongs to a bangle makers family in Firozabad. He the bangle industry in poverty.
wants to be a motor mechanic. But his family traditions Ans. The bangle makers of Firozabad make beautiful
and poverty have forced him to work in the inhumane bangles. But these people work in a very unhygienic
conditions of a bangle factory, in dark rooms and near hot atmosphere. They work in glass furnaces at high
furnaces. temperatures, in dingy cells without sufficient air and light.
Thus, the poor and destitute of both Seemapuri and In spite of so much hard work, these people live in a state of
Firozabad are caught in the web of poverty, servitude, poverty because they work in an unorganized manner and
suppression and exploitation. are exploited by the middlemen. This results in their poor
5. Most of us do not raise our voice against injustice in our state. Even if they try to get organized, they get beaten up
society and tend to remain mute spectators. Anees Jung in by the police. They are not able to come out of the vicious
her story ‘Lost Spring’ vividly highlights the miserable life circle of their exploiters: middlemen, policemen, sahukars,
of street children and bangle makers of Firozabad. She lawmakers, bureaucrats and politicians. They have been
repeatedly exploited physically as well as economically for destined to work as a bangle maker, he refuses to accept it.
generations and so are forced to live a life of poverty. He has his own ambition to become a motor mechanic. He
7. Describe the life of ragpickers at Seemapuri. Why is this doesn’t want to be dominated and exploited by others. He
place, in spite of being on the periphery of Delhi, wants to be his own master and take his own decisions.
considered miles away from it? 9. The paradoxes of the society that we live in are aptly
Ans. In 1971, some families migrated from Bangladesh and featured in ‘Lost Spring’.Comment.
took refuge, at the outskirt of Delhi, at a place called Ans. ‘Lost Spring’ is a vivid description of the grinding
Seemapuri. It is a colony where about 10,000 ragpickers poverty and tradition that condemn the children in our
and their families live in structures of mud, with the roof of country to a life of poverty and exploitation.
tin or tarpaulin. They are devoid of basic facilities like Saheb, a small boy, who is a ragpicker and relies on
sewage, drainage or running water. They have no identity garbage for his living, seems to be very enthusiastic about
but a ration card to have their names on the voters’ list. going to school. But he never gets this opportunity and his
They have never bothered for their identity because for entire childhood is lost in solving the greatest problem of
them food is the prime focus. Children of these families his life, i.e. to earn a meal. He has to compromise with his
work as ragpickers and garbage for them is the only means freedom and joy of childhood and works at a tea stall to
of survival. earn money.
The place Seemapuri, at the periphery of Delhi, the capital Mukesh, who was born into a bangle maker’s family of
of India, yet is miles apart from Delhi metaphorically. The Firozabad, wants to be a motor mechanic. He works in the
place is devoid of even basic amenities in contrast to the most hazardous conditions in the glass furnaces with high
highly developed and progressive Delhi. temperature and no lights. People of his community are
8. ‘Saheb is no longer his own master. Mukesh insists on caught in the vicious circle of sahukars, middlemen,
being his own master.’ Discuss. policemen, bureaucrats and politicians. Mukesh wants to
Ans. Both Saheb and Mukesh, symbolise the exploited be his own master and do something different.
children in India who are forced to live a life of poverty. The story very clearly describes the reality of our society.
Saheb is a ragpicker who lives at Seemapuri. His only 10. Justify the title of the story ‘Lost Spring’.
means of survival is garbage. He lives in a subliminal Ans. Childhood is considered the spring of human life. It is
condition. Finally, he starts working at a tea stall where he full of exuberance and playfulness. But the children of
completely loses his freedom and childhood. But he has ragpickers of Seemapuri and bangle makers of Firozabad
compromised with his fate. He has accepted his condition are deprived of this period; their life. They never enjoy the
and has completely given up himself. Mukesh, on the other carefreeness of their childhood. They have to assist their
hand, is a boy who also belongs to a very poor family but poor parents in earning their living since the very tender
doesn’t give up and compromise with circumstances. age.
Though he belongs to a bangle maker’s family and is
 In fact, the story brings out the reality of our society where and tarpaulin. There is no sewage, drainage or running
poor children work as ragpickers and bangle bakers in water. It is unimaginable that it is a part of Delhi.
inhuman and hazardous conditions. The plight of these Value Based Questions and Answers of Lost Spring
children highlights the apathy of the rich and powerful VALUE BASED QUESTIONS
people of the society who have no concern for them.
‘Lost Spring’ refers to those moments of childhood which Q1. Most of us do not raise our voice against injustice in
are full of happiness, growth and carefree spirit and which our society. Anees Jung in her story, ‘Lost Spring’ vividly
have been snatched from the children of Seemapuri and highlights the miserable life of street children and bangle
Firozabad. The title justifies the story which makes an makers of Firozabad. What values do we need to inculcate
effort to sensitize the people towards these poor children. It among the people to bring back the spring in the lives of
emphasizes the need to save the childhood of these poor these children.
children and provide them with their basic rights of a Ans. Anees Jung wants to uplift the cause of street children
decent life and good education. and bangle makers. Children living in Seemapuri do not go
11. “For the children, it is wrapped in wonder, for the to school as there is no school. They are barefooted and
elders, it is a means of survival.” What kind of life do the spend their days scrounging for something wonderful in
rag-pickers of Seemapuri lead? Answer in about 120-150 heaps of garbage. The children lead miserable lives, caught
words. [All India 2017] in the vicious circle of poverty into which they have fallen
Ans. Seemapuri is a settlement of ragpickers. It is a place due to the middlemen, chukars, and law enforcement
on the outskirts of Delhi. Those who live here are squatters officials.
who came from Bangladesh in 1971. They live here without Media can create awareness about the underprivileged.
an identity and permits. They do have ration cards that We need to garner support from youngsters and start night
enable them to vote and buy grain. Food is more important schools for children like Saheb-e-Alam. There is hope when
for them than their identity. Children grow up to become Anees Jung encounters youngsters like Mukesh who dare
partners in survival. And survival in Seemapuri means rag- to dream. More people need to come forward and create an
picking. Through the years it has acquired the ‘proportions environment in which these children dare to dream.
of fine art’. An army of barefoot children appears in the Q2. “None of them knows that it is illegal for children like
morning with their plastic bags on their shoulders. They him to work in the glass furnaces with high temperatures”.
disappear by noon. Garbage has a different meaning for What can be done to improve a lot of poor children in
children. For them, it is wrapped in `wonder’. They may India?
find a rupee even a ten rupee note or a silver coin. There is Ans. The problem of employment of children in hazardous
always hope of finding more. But Seemapuri is a hell. conditions is prevalent in India. The Government has taken
Ragpickers live in structures of mud. They have roofs of tin measures to curb this malpractice. However, the
implementation of the laws must be stringent. The children
must be provided with education. Moreover, the parents In spite of the constitutional laws against child labour and
also have to be made aware of the hazards and dangers RTE which enforces the right to education for each and
their children face in such working in hazardous every child below the age of 14 years, these children are
conditions. deprived of any education. Their day starts in factories and
Most of the children working in Firozabad lose their ends there.
eyesight before they become adults. There is a vicious cycle It is said that children are the future of a nation. We need
of poverty due to middlemen, chukars and law enforcers. A to ponder on what kind of future are we building. With so
situation must be created where the children can exercise many children stuck in the clutches of child labour, we are
their right to education and their parents receive their building an uneducated• unhealthy and diseased India. So,
dues. it is high time that the government and society work for
3.’None of them know that it is illegal for children like him these underprivileged children by strictly implementing the
to work in the glass furnaces with high temperatures in law and rehabilitating them.
dingy cells without air and light—‘
‘ These words from ‘Lost Spring’ throw light on the
grinding poverty that forces many children in India to lead
a life of exploitation whereby they have to slog in
subhuman conditions.
Driven by a concern for such children, who lose their
childhood and who go through an unjust treatment, write
an article in 100-150 words on ‘Child Labour in India.’
Ans CHILD LABOUR IN INDIA
A child, whose childhood has been snatched away, now
works hard, day and night, to earn a meagre pay.
This is the scenario with more than 10 million children who
are employed in hazardous and dangerous trades and
industries. At a tender age, they are forced to work for 10-
15 hours under sub-human conditions. Fireworks factory,
cashew nut industry, bangle-making factories, carpet
industry—there are innumerable such factories prevailing
in our country where these children are being exploited.
They are underpaid and ill-treated. As a result, they
develop many life-long deformities like losing their
eyesight, asthma, bone deformity, etc.