My Childhood & No Men Are Foreign

Given: Information from the chapter 'My Childhood'.

Answer: Abdul Kalam's house was in Rameswaram, on Mosque Street. It was a fairly large pucca house, built in the middle of the nineteenth century.

Given: The word 'Dinamani' appears in the context of Abdul Kalam's childhood.

Answer: *Dinamani* is the name of a Tamil-language newspaper. The reason is that the author mentions fetching it every morning, which is a task typically associated with collecting a daily newspaper.

Given: Information about Kalam's childhood friendships.

Answer: Abdul Kalam's close friends were Ramanadha Sastry, Aravindan, and Sivaprakasan. Ramanadha Sastry later became the head priest of the Rameswaram temple; Aravindan went into the business of arranging transport for visiting pilgrims; and Sivaprakasan became a catering contractor for the Southern Railways.

Given: The chapter describes Kalam's early experiences.

Answer: Abdul Kalam earned his first wages by collecting and selling tamarind seeds. He would collect the seeds and sell them to a provision shop on Mosque Street, earning one anna per day.

Given: The chapter describes Kalam's early life during World War II.

Answer: Yes, he had earned money before that. When the Second World War broke out, demand for tamarind seeds increased. Before that, he had helped his cousin Samsuddin distribute newspapers, as the war had disrupted the normal supply of newspapers to Rameswaram. He earned money by catching the bundles of newspapers thrown from a moving train and distributing them.

Given: Descriptions from the chapter 'My Childhood'.

(i) His father: Kalam describes his father as a man of great wisdom and generosity. He was austere and avoided all inessential comforts and luxuries. He was not formally educated but possessed genuine wisdom. He was kind and generous to his neighbours and was regarded as an ideal couple with Kalam's mother.

(ii) His mother: Kalam describes his mother as an ideal partner to his father. She was a generous woman who used to feed a large number of people every day — far more than their own family. She was kind-hearted and caring.

(iii) Himself: Kalam describes himself as a short boy with rather undistinguished looks. He was born into a middle-class Tamil family. He was hardworking and eager to learn from a young age.

Given: Kalam's reflections on his parents' influence.

Answer: From his father, Kalam says he inherited honesty and self-discipline. From his mother, he inherited faith in goodness and deep kindness. He also inherited his father's wisdom and his mother's generosity of spirit, which shaped his character and outlook on life throughout his journey.

(i) Which social groups does he mention? Were these groups easily identifiable?

The author mentions Hindus and Muslims as the two main social groups in Rameswaram. Within the Hindu community, there were also distinctions based on caste — for example, Brahmins and non-Brahmins. These groups were identifiable to some extent by their dress, customs, and the areas they lived in. For instance, the new teacher at Kalam's school was uncomfortable with a Muslim boy (Kalam) sitting next to a Brahmin boy (Ramanadha Sastry), suggesting that religious and caste identities were visible and socially significant.

(ii) Were they aware only of their differences or did they also naturally share friendships and experiences?

Despite the rigid social segregation, people also shared friendships and experiences naturally. Kalam's best friends — Ramanadha Sastry, Aravindan, and Sivaprakasan — were all Hindus, showing that children naturally formed bonds across religious lines. Kalam's father used to have the Hindu priest Pakshi Lakshmana Sastry as a close friend. At the pond near the house, children of all communities swam together. The bedtime stories told by Kalam's mother and the family's interactions with neighbours also show that daily life was shared across communities.

(iii) People who were aware of differences vs. those who tried to bridge them:

- People aware of differences: The new teacher who asked Kalam to sit on the back bench because he was a Muslim sitting next to a Brahmin boy represents those who enforced social divisions.
- People who tried to bridge differences: Kalam's father and the Hindu priest Lakshmana Sastry, who were close friends and discussed spiritual matters together, represent those who bridged differences. Sivasubramania Iyer, the science teacher, who invited Kalam to his home for a meal and served him food himself despite his wife's objections, is another example of someone actively working to break down barriers.

(iv) Two incidents showing how differences are created and resolved:

Incident 1 (Difference created): When a new teacher joined Kalam's school, he was uncomfortable seeing Kalam (a Muslim) sitting next to Ramanadha Sastry (a Brahmin). He asked Kalam to move to the back bench. This hurt both boys deeply. This shows how prejudice and social conditioning can create divisions even among innocent children.

Incident 2 (Difference resolved): When Kalam's science teacher, Sivasubramania Iyer, invited him home for a meal, his wife refused to serve a Muslim boy in her kitchen. The teacher served Kalam himself and later convinced his wife to serve Kalam the next time. By the time Kalam left, she had overcome her prejudice. This shows that patient, compassionate action and personal example can change attitudes and resolve differences.

(i) Why did Abdul Kalam want to leave Rameswaram?

Abdul Kalam wanted to leave Rameswaram to pursue higher education. He wished to study at the district headquarters in Ramanathapuram, which would require him to move away from his hometown. He was ambitious and eager to broaden his horizons beyond the small island town of Rameswaram.

(ii) What did his father say?

Kalam's father quoted a couplet, the meaning of which was: *"Khalil Gibran says: your children are not your children. They are the sons and daughters of Life's longing for itself. They come through you but not from you. You may give them your love but not your thoughts. For they have their own thoughts."* He also compared Kalam's desire to grow to a seagull that flies across the sun alone and without a nest. He told Kalam that he must go away to grow, just as Rumi's reed flute cries for the reed bed from which it was cut — separation is necessary for growth.

(iii) What do his words mean? Why did he speak them?

His father's words mean that children must be allowed to follow their own path in life. Parents should not hold their children back out of attachment or fear. Just as a bird must leave the nest to fly, a young person must leave the comfort of home to fulfil their potential. He spoke these words to reassure Kalam that it was right and natural to move forward, and to give him the emotional freedom and confidence to pursue his dreams without guilt or hesitation. His father's wisdom and selflessness shine through these words.

ERUPT:

The word *erupt* appears in the text in the context of communal violence breaking out suddenly.

Meanings and examples:
1. Volcanoes erupt — A volcano erupts when it suddenly throws out lava, ash, and gases. *Example: Mount Vesuvius erupted in 79 AD and destroyed Pompeii.*
2. Violence/conflict erupts — When fighting or trouble begins suddenly. *Example: Violence erupted in the town after the rumour spread.*
3. Emotions erupt — When feelings burst out suddenly. *Example: He erupted in anger when he heard the news.*
4. Spots/rashes erupt — When they appear suddenly on the skin. *Example: A rash erupted on her arms after she touched the plant.*

SURGE:

The word *surge* appears in the text in the context of a sudden wave of emotion or movement.

Meanings and examples:
1. Water/waves surge — A sudden powerful forward movement of water. *Example: The waves surged against the rocks during the storm.*
2. Crowds surge — When a large group of people moves forward suddenly. *Example: The crowd surged towards the exit after the concert.*
3. Emotions surge — A sudden strong feeling. *Example: A surge of pride swept through him when he received the award.*
4. Electricity surges — A sudden increase in electrical power. *Example: A power surge damaged the computer.*

Meanings of 'trace':

1. (noun) A mark, sign, or evidence that something existed or happened. *Example: There was no trace of the missing child.*
2. (verb) To find or discover something by searching carefully. *Example: The police traced the criminal to his hideout.*
3. (verb) To copy a drawing by placing thin paper over it and drawing over the lines. *Example: She traced the map from the textbook.*
4. (noun) A very small amount of something. *Example: There were traces of poison in the food.*
5. (verb) To follow the course or development of something. *Example: He traced his family history back to the 18th century.*

Closest meaning in the text: In the chapter, the word 'trace' is used in the sense of finding or discovering the origins of something — specifically, tracing the ancestry or roots of Kalam's family. This is closest to meaning 5 — to follow the course or development of something back to its origins.

Distinguished means: well-known and admired for excellence; having an air of dignity and importance; remarkable or outstanding.

*Examples:*
- *She had a distinguished career in medicine.*
- *He was a distinguished-looking gentleman.*

Undistinguished (formed by adding the prefix *un-* to *distinguished*) must therefore mean: not remarkable or outstanding; ordinary; not particularly impressive or noteworthy.

In the text, Kalam uses it to describe his own appearance: *"I was a short boy with rather undistinguished looks"* — meaning he did not have particularly striking or impressive looks; he looked quite ordinary.

Matched pairs:

| Phrase (Column A) | Meaning (Column B) |
|---|---|
| (i) broke out | (c) began suddenly in a violent way |
| (ii) in accordance with | (f) according to a particular rule, principle, or system |
| (iii) a helping hand | (d) assistance |
| (iv) could not stomach | (b) was not able to tolerate |
| (v) generosity of spirit | (a) an attitude of kindness, a readiness to give freely |
| (vi) figures of authority | (e) persons with power to make decisions |

Opposites formed using prefixes:

| Word | Opposite |
|---|---|
| adequate | inadequate |
| demanding | undemanding |
| patriotic | unpatriotic |
| logical | illogical |
| acceptable | unacceptable |
| active | inactive |
| disputed | undisputed |
| legal | illegal |
| regular | irregular |
| true | untrue |
| accessible | inaccessible |
| responsible | irresponsible |
| tolerant | intolerant |
| permanent | impermanent |
| coherent | incoherent |
| possible | impossible |

Note on prefix rules:
- *un-* is used before most adjectives of English/Germanic origin.
- *in-* is used before many adjectives of Latin origin.
- *il-* is used before words beginning with 'l' (illegal, illogical).
- *ir-* is used before words beginning with 'r' (irregular, irresponsible).
- *im-* is used before words beginning with 'p', 'b', or 'm' (impossible, impermanent).

Concept: Passive voice = subject + appropriate form of 'be' + past participle.

The sentence is in the past tense.

$$\text{give away} \rightarrow \text{were given away}$$

Answer: In yesterday's competition the prizes were given away by the Principal.

Concept: Past tense passive voice.

$$\text{pay} \rightarrow \text{were paid}$$

Answer: In spite of financial difficulties, the labourers were paid on time.

Concept: Present tense passive voice (general rule/notice).

$$\text{not allow} \rightarrow \text{are not allowed}$$

Answer: On Republic Day, vehicles are not allowed beyond this point.

Concept: Present tense passive voice (habitual action).

$$\text{buy and sell} \rightarrow \text{are bought and sold}$$

Answer: Second-hand books are bought and sold on the pavement every Saturday.

Concept: Present tense passive voice (general fact).

$$\text{hold} \rightarrow \text{are held}$$

Answer: Elections to the Lok Sabha are held every five years.

Concept: Past tense passive voice. The doer (Rabindranath Tagore) is mentioned, so we use a *by*-phrase.

$$\text{compose} \rightarrow \text{was composed}$$

Answer: Our National Anthem was composed by Rabindranath Tagore.

Concept: Each verb in brackets must be converted to the appropriate passive form based on the tense of the sentence.

Rewritten paragraph:

Nari Contractor was the Captain and an opening batsman for India in the 1960s. The Indian cricket team went on a tour to the West Indies in 1962. In a match against Barbados in Bridgetown, Nari Contractor was seriously injured and collapsed. In those days helmets were not worn. Contractor was hit on the head by a bouncer from Charlie Griffith. Contractor's skull was fractured. The entire team was deeply concerned. The West Indies players were worried. Contractor was rushed to hospital. He was accompanied by Frank Worrell, the Captain of the West Indies Team. Blood was donated by the West Indies players. Thanks to the timely help, Contractor was saved. Nowadays helmets are routinely used against bowlers.

Concept: Each verb in brackets must be converted to the appropriate passive form.

Rewritten paragraph:

Vegetable oils are made from seeds and fruits of many plants growing all over the world, from tiny sesame seeds to big, juicy coconuts. Oil is produced from cotton seeds, groundnuts, soya beans and sunflower seeds. Olive oil is used for cooking, salad dressing etc. Olives are shaken from the trees and gathered up, usually by hand. The olives are ground to a thick paste which is spread onto special mats. Then the mats are layered up on the pressing machine which will gently squeeze them to produce olive oil.

(i) Uniforms the poet refers to:

The poet is speaking about the uniforms of soldiers belonging to different nations and armies. More broadly, 'uniforms' is a metaphor for all the external markers that divide people — national dress, religious attire, cultural clothing, and the 'uniform' of nationality or identity that each person wears. These uniforms make people appear different from one another on the outside.

(ii) How the poet suggests all people are the same:

The poet suggests that beneath all these external differences (uniforms), every human body is the same. All people breathe the same air, walk on the same earth, are warmed by the same sun, and are fed by the same land. They all experience love, labour, and death. They all have eyes that wake and sleep, hands that work, and lives that are sustained by the same natural world. The poet uses the phrase *"a single body breathes"* to emphasise that all of humanity shares one common physical and spiritual existence.

Given: Stanza 1 of the poem 'No Men Are Foreign'.

Five ways in which we are all alike (words from stanza 1):

1. "no men are strange" — No human being is truly a stranger to another.
2. "no countries foreign" — No land is truly alien; the earth belongs to all.
3. "a single body breathes" — All human bodies are essentially the same.
4. "Beneath all uniforms" — Under all external differences, we are identical.
5. "the land our brothers walk upon / Is earth like this" — The earth that all people walk on is the same earth everywhere.

These five phrases together establish that all human beings share the same fundamental nature, the same body, and the same earth.

Given: Stanza 2 of the poem 'No Men Are Foreign'.

Common features found in stanza 2:

1. "the same eyes" — All people have eyes that wake and sleep alike.
2. "are fed by peaceful harvests" — All people are nourished by the same crops grown from the same earth.
3. "by war's long winter starved" — All people suffer equally when war destroys harvests and brings famine.
4. "their hands are ours" — The hands of all people labour in the same way.
5. "in their lines we read / A labour not different from our own" — The work done by people everywhere is essentially the same.

Thus, stanza 2 highlights at least five common features: eyes, food/harvest, suffering from war, hands, and labour.

When does this happen?

We are told to hate our brothers during times of war, political conflict, religious tension, and communal violence. It also happens when politicians, extremists, or propaganda machines try to divide people along the lines of nationality, religion, race, or caste in order to serve their own interests.

Why does it happen?

It happens because those in power often use hatred and fear of 'the other' to consolidate their own authority, to justify wars, or to distract people from real problems. Hatred is manufactured to create enemies where none truly exist.

Who 'tells' us?

Politicians, warmongers, religious extremists, and those who benefit from division — such as arms dealers and those who profit from conflict — 'tell' us to hate. Sometimes it is also the media, propaganda, or peer pressure.

Should we do as we are told?

No, we should not. We must think critically and recognise that all human beings are our brothers and sisters. Blind obedience to calls for hatred leads to destruction.

What does the poet say?

The poet says that when we are told to hate, we are being asked to *"defile"* the human spirit and *"outrage the innocence of"* the earth. He warns that it is ourselves we harm when we hate others, because all humanity is one. He urges us to remember our common humanity and to recognise that *"no men are foreign, and no countries strange"* — hatred of others is ultimately self-destruction.