Students can Download 2nd PUC English Water Questions and Answers Pdf, Summary, Notes, 2nd PUC English Textbook Answers, helps you to revise the complete Karnataka State Board Syllabus and to clear all their doubts, score well in final exams.
Karnataka 2nd PUC English Springs Textbook Answers Chapter 14 Water
Water Questions and Answers, Notes, Summary
Water Comprehension I.
Question 1.
The expression ‘gcnerations-old strife’ suggests
(a) the bane of caste system.
(b) politics of revenge.
(c) differences among humans.
Answer:
(c) differences among humans.
Question 2.
“It also knows the sub-castc difference between leather and spool” ‘leather and spool’ stands for
(a) pure and impure.
(b) higher and lower.
(c) cobbler and weaver.
Answer:
(c) cobbler and weaver.
Question 3.
How is water a witness to the humiliation caused to the dalits?
Answer:
‘Water’ is a mute witness to the humiliation caused to the dalits..
Question 4.
What does the speaker remember when she sees water?
Answer:The speaker remembers how people in her ‘wada’ would thirst for a glass of water all day.
Question 5.
“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.
Answer:
(d) struggle surrounding water.
Question 6.
‘Water’ is a
(a) liquid called water.
(b) catalyst for a movement.
(c) witness of strife.
(d) life-giver and destroyer.
(e) means to practice untouchability,
(f) profit making commodity.
Answer:
(c) witness of strife.
Water Comprehension II.
Question 1.
Discuss the travails suffered by the Wada people while securing water.
Answer:
The Wada people were much exploited by the upper caste people. For a pot of water near the well, they have to wait for shudra who helps them to bring the water. Even if he doesn’t come they have to wait for the whole day. The Wada people struggled a lot to get a pot of – water and they held movements and agitations. They could take bath just once a week. They have to go for miles to the irrigated canals for a pot of water. When there was a fire in Mallepalle village, they did not have enough water to extinguish the fire.
Question 2.
‘For us, water is not simply H20 suggests.
(a) its chemical significance.
(b) it is a common resource available for all.
(c) it is a symbol of the struggle against discrimination.
Answer:
(c) it is a symbol of the struggle against discrimination.
Question 3.
What does ‘some taking bath once a week and others twice a day’ connote?
Answer:
‘Some taking bath once a week and others twice a day’. This sentence connotes that untouchables take bath only once in a week but the upper caste people take many times in a day. The Dalits don’t have the right to take water themselves from wells. They have to wait for the Shudras to help even to take one pot of water from the wells. In Wada, they were not provided with enough water to drink and even for basic needs.
Question 4.
Why does water become a matter of dispute?
Answer:
Water became a matter of dispute when the upper caste people indifferently and intentionally polluted the drinking water of the Dalits in Karamchedu. In the Mahad municipality in Mumbai even though the municipality had passed a resolution allowing the Dalit community access to the public tank, the local upper caste people prevented them from using the water.
Subsequently, Dr. Ambedkar went in a rally to the pond, drank a handful of water from the tank, and asserted the right of the Dalits to use water from a public place, like everyone else.
Question 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?
Answer:
Water makes us struggle a lot and we’have to perform a circus feat to get water for our basic needs of agriculture and for drinking purposes. Many lower caste people do not get water for even drinking but water dances according to the tune of the rich. It becomes mineral water in the Pepsi bottle. It also becomes rare and expensive for the poor but easily available for the rich. It also becomes a mute witness for all the atrocities on untouchables, but satisfies the needs and wants of the rich and haves. In Mallepalle village when a fire broke out they did not have water to extinguish it. Water has become a commodity for trading.
Water Comprehension III.
Question 1.
How docs the poem demonstrate the disparity and discrimination in our society using water as a symbol?
Answer:
The poem describes the discrimination between upper and lower caste people. Water is essential and necessary for all people. But upper caste people get essential water but poor and lower caste people do not get water even for basic needs. The untouchables have to go fair like irrigated canals, to bring water. From there they have to fetch the water on their heads when their necks would feel like bursting. People even do not have water to extinguish a fire when Mallepalle village had one.
Some people do not get water even to drink but the rich buy bisleri water. Many quarrels happen between upper and lower caste people. When upper-caste boys were washing dirty buckets, it was questioned by a lower caste boy and he was being beaten up and this was stopped by Suvarthamma. There was a communal clash that started between kammas and the untouchables. This discrimination had led to a wide-spread water movement to gain the right to water by the Dalits.
Question 2.
How are the poor affected by
(a) lack of water
(b) denial of water.
(c) the fury of nature.
Answer:
The poor have to face many difficulties for lack of water. Because of Iac.v of water, they were physically and mentally deprived. Due to the small number of water people suffered a lot. The poor do not get sufficient water for baths and even to drink. So they get diseases like cholera, dysentery and suffer a lot. They are also affected by social and economical inequalities. If they don’t get enough water for basic needs, then they can’t concentrate on other productive work. In this way, they were exploited by the upper caste people. At the time of a major fire alarm, they may not get water to douse the fire, and at the time of a Tsunami, seawater swallows whole villages.
Question 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.
Answer:
Water is called as ‘Ganga’ in ancient mythology that was brought down to earth by King Bhagiratha. He conducted a long penance to convince Lord Shiva in order to bring Ganga down to earth. Bathing in Ganga will wash away our sins. Hence all the rivers like Ganga, Narmada, Kaveri, Saraswathi are worshipped and Poojas done on the festival occasions. The status of the Goddess has been given to water. Hindus especially upper caste people believe that if untouchables touch the water, it would get polluted. After water scarcity, people made it a commodity and now people sell water in mineral water bottles and Pepsi bottles. This is the journey of water from being a holy one to a bottled commodity.
Water Summary in English
– Challapalli Swaroopa Rani
The Poem ‘Water’ is by C.S. Rani. It describes the problems faced in rural Andhra Pradesh. Dalits are considered untouchables by the upper caste people. Dalits always live outside the villages. Their living places are called “Wadas”.
The upper caste people do not allow the Dalits to their places. The Dalits were not allowed to even draw water from the wells. Dalits rose against this social injustice but they were neglected by dominant castes.
The poetess very effectively describes the pain and problems of Dalits. This narration makes us feel the pain of humiliation the)’ undergo just for a pot of water, flic Poetess says that only “water” understands and no other human being understands their feelings. As water always Hows from a higher to a lower level it easily understands Dalits’ problems. The edge of a well where women draw’ water never dries and in the same way untouchability will never ‘dry’ because even today it is practiced in many areas.
Water also knows the discrimination between upper and lower castes, likewise negroes and whites. It also knows the difference between samarian women and Jesus Christ. Water also knows the minute differences between a cobbler and a weaver. A cobbler works with leather to produce footwear and a weaver works with a spool of thread to make cloths. The poet also describes the pain of a panchama the lowest caste in the ancient varna system. Water is the witness of all exploits made on Dalits. An untouchable has to wait to draw water from a well until an upper caste person comes and gives water.
When a wada girl waits, an upper-caste person will pour her water from a distance but will fall all over her in his lust. The ‘water’ is personified and also recalls the incident when a da lit women named “Suvarthamma’ from the village of Karamchedu who came to draw water from the tank, saw that the upper caste boys were washing dirty buckets they had used to feed their buffaloes directly in the drinking water tank. So when a Dalit boy asked them to stop washing the buckets, they went to beat up the Dalit boy. Suvarthamma protected the Dalit boy from the upper caste boys by lifting her pot.
This resulted in a big quarrel between karmas and Dalit. Water has witnessed all these quarrels until now. The poetess remembers the time she spent at the Wada for a glass of water throughout the day. She tells that water is a movement and not the chemical formula of H O. She also remembers the Mahad struggle at the chadar tank which became a symbol of bloodshed for a drop of water. Because of the lack of water people of wada used to take bath only once a week.
The narrator also remembers how she had gone to fetch water from a distant irrigation canal in her childhood and how her veins were bursting while carrying the pots on her head. She also remembers the Mallepallc village incident when the village caught fire and was burnt as there was no pot of water to extinguish the lire.
Water which has the capacity to give life or destroy it had destroyed their villages in coastal Andhra and Tamilnadu in the form of a Tsunami in the year 2001.
She also reminds us of how water creates struggles between states. The poetess ironically says that ‘water’ which can ignite struggles and strifes letting blood flow can sit innocently as if nothing has happened inside a bisleri bottle or become mineral water in a Pepsi bottle.
Finally, the poetess concludes that the water for which many lives were lost, many wars were fought has now become an international commodity. With water, every person lives but then everybody is destroyed when struggles are happening for want of water. This is ironically questioned by the poet.
Water Summary in Kannada
