10 April 2010

THE ODDS AGAINST US

THE ODDS AGAINST US


                                               - Satyajit Ray

1. How does Satyajit Ray justify his observation that film making is a tough business?


According to Satyajit Ray film production is a tough business for various reasons. This is true in the case of Indian films in general, especially the Bengali films. With sufficient financial support, men and materials, it is easy for Hollywood to make a movie like Spartacus, or for the Soviet Russia to make a movie like War and Peace. They can present battles, boisterous, rowdy party, earthquakes, fires, victory processions and other similar scenes.

However, in India epics cannot be shown, because we do not have enough money, market and technology to be able to compete with Hollywood. Therefore we have chosen the intimate type of cinemas. Our cinemas have adopted mood and atmosphere instead of grandeur and spectacle. Though our financial position has improved a little, we still have problems of our own.

If we consider film making from the initial stages, the first problem is finding an effective story, which is viewed as property. It is the director who chosen the story. His choice is based on two considerations. They are his liking and sympathy for the story and his confidence that the story will make a good film. Here the public view is also important. The director must keep it in mind that if the film does not bring back its cost or capital, his backers will lose faith in him. He will become unwanted and a bad risk. A director may explore new themes, and new aspects of society and human relations, but they will find only a minority public or viewers. Therefore the director must be careful about his budge. Similarly, the director must avoid full-bodied treatment of physical passion. Love scenes in India must be suggestive only in the spirit of established moral conventions.

There are other problems, too. We cannot show a corrupt politician, a corrupt bank clerk with a Gandhi cap on, and an office boss passing comments on an Anglo-Indian. We cannot deviate a bit from a popular classic. Story-wise the directors’ choices are very limited. He is in a narrow field. The next problem is finding the suitable casting. We have no agents to scout talent. Even if there are talented people, they do not respond to advertisements. The next problem is shooting. Our studios have crevices on the wall. They are infested by rodents. There are pits in the floors and cameras groan. Electrical power drops.

In spite of all these problems, it is within the powers of the director to make a good film or a bad film. It is exciting to be able to create beauty even in the absence of necessities and comforts.


2. How does lack of money affect film making in India?

In India we cannot make films like Spartacus of Hollywood and War and Peace of Soviet Russia because we do not have the money as also the market and the know-how. That is the reason why we make intimate cinemas, that is, cinemas of mood and atmosphere rather than those of grandeur and spectacle. Foreign films are made in two years and for these two years they have the necessary publicity. But in India two years is a long time. For most of the time, the director has to be idle for want of funds. Money again affects the story which is considered property. How the public takes the film depends upon the story. If a film does not bring back its cost, the director will be down and out. He must avoid avant-guard films. He must balance his budget. Then there are the problems of casting and shooting. It is true that professional actors are not available for all roles. We cannot have agents and talent scouts. The Indian studios are shabby and inhabited by rodents. The floors have pits and cameras groan. The shabbiness and lack of facilities and comforts are discouraging. The absence of money and other facilities force the film maker to be economical and inventive.

3. What are the problems of casting in Indian films?

In the Indian film making casting has its problems. It is the first step in the process of interpretation. In Indian films some of the roles are pre-cast. The roles are created keeping certain actors and actresses in mind. But there are no professional players for the role of an 80-year old grandfather. Similarly, there are no players for minor roles such as common men, women, children, peasants, shopkeepers, professors, prostitutes and so on. How to find actors for these roles is the question. In most countries there are agents who keep a list of all available extra actors. The director can choose his actors from them. In India there are no such agents and talent-scouts. The deserving people do not respond to advertisement for fear or suspicion of rejection. Those who respond are not suitable for the roles. Therefore the search is made on streets among pedestrians, in race-meets, parties and wedding receptions. Satyajit Ray was lucky in finding the right players for his roles, but the possibility of failure was always around the corner. There is always an acute shortage of good professional actors and actresses of middle age and above. There are roles that can be brought to life only by professionals. Thus casting is always a problem in film making.

4. According to Satyajit Ray, what are the three factors that should guide a director when he/she chooses a story for a film?

If we consider film making from the initial stages, the first problem is finding an effective story, which is viewed as property. It is the director who chosen the story. His choice is based on two considerations. They are his liking and sympathy for the story and his confidence that the story will make a good film. Here the public view is also important. The director must keep it in mind that if the film does not bring back its cost or capital, his backers will lose faith in him. He will become unwanted and a bad risk. A director may explore new themes, and new aspects of society and human relations, but they will find only a minority public or viewers. Therefore the director must be careful about his budge. Similarly, the director must avoid full-bodied treatment of physical passion. Love scenes in India must be suggestive only in the spirit of established moral conventions.

There are other problems, too. We cannot show a corrupt politician, a corrupt bank clerk with a Gandhi cap on, and an office boss passing comments on an Anglo-Indian. We cannot deviate a bit from a popular classic. Story-wise the directors’ choices are very limited. He is in a narrow field. The next problem is finding the suitable casting. We have no agents to scout talent. Even if there are talented people, they do not respond to advertisements. The next problem is shooting. Our studios have crevices on the wall. They are infested by rodents. There are pits in the floors and cameras groan. Electrical power drops.

In spite of all these problems, it is within the powers of the director to make a good film or a bad film. It is exciting to be able to create beauty even in the absence of necessities and comforts.

5. How does Ray describe the films that are commonly made in India?

According to Satyajit Ray film production is a tough business for various reasons. This is true in the case of Indian films, especially the Bengali films. With sufficient financial support, men and materials, it is easy for Hollywood to make a movie like Spartacus, or for the Soviet Russia to make a movie like War and Peace. They can present battles, boisterous, rowdy party, earthquakes, fires, victory processions and other similar scenes.

However, in India epics cannot be shown, because we do not have enough money, market and technology to be able to compete with Hollywood. Therefore we have chosen the intimate type of cinemas. Our cinemas have adopted mood and atmosphere instead of grandeur and spectacle. Though our financial position has improved a little, we still have problems of our own.

4 April 2010

Organs of Speech

Phonetics

Organs of Speech

Physiology of Pronunciation


The organs of the human body, which produce speech sounds, are together called organs of speech. The organs of speech can be studied under three systems – articulatory, phonatory and respiratory systems.Articulatory system comprises of pharynx and oral and nasal cavities. The chief articulators in this system are lips, teeth (upper and lower), hard palate, soft palate/velum, uvula and tongue. Tongue has three parts - tip, blade/front and back. Phonatory system consists of trachea and larynx. Vocal cords and glottis are situated in the larynx. Respiratory system comprises of lungs and bronchial tubes.

The vocal cords: The vocal cords are two elastic folds situated in the Adam’s apple. The opening between the vocal cords is called the glottis. The air-stream travels upwards from the lungs through the vocal cords. When the vocal cords vibrate, voiced sounds are produced. Sounds produced without the vibration of the vocal cords are known as voiceless sound.

The lips: Lips are important part of the articulatory system.

The tongue: Among the organs of speech, the tongue is the chief articulator. The tongue has three parts: the tip, the blade and the back. Any one of these three may be used in the production of a sound.

The teeth-ridge: The teeth-ridge is situated behind the upper row of teeth. Sounds produced with the tongue touching the teeth-ridge are known as alveolar sounds.

The palate: The palate forms the roof of the mouth. The palate has two parts – the hard palate and the soft palate, which is also called the velum. If you run the tongue along the surface of the roof, you will find the first half of the palate hard and the second half soft.

International phonetic alphabet symbols

English Speech Sounds


Vowels 

/ɪ/ pin, English, business
/e/ bed, head, bury, exit 
/æ/ cat, bag, apple, black 
/ə/ the, a, woman, banana 
/ʊ/ look, put, could, cushion 
/ɒ/ clock, what, because 
/ʌ/ cut, come, mother
/ɜː/ girl, burn, word, heard 
/ɑː/ car, art, heart, half 
/ɔː/ or, board, door, small 
/ɪː/ sea, bee, people, receive
/uː/ too, blue, fruit, fool

Diphthongs 

 /eɪ/ take, pay, wait, ballet 
/ɑɪ/ five, sigh, height, buy 
/ɔɪ/ noise, boy, lawyer 
/əʊ/ no, road, sew, broken 
/ɑʊ/ round, renown, doubt 
/ɪə/ here, deer, dear, fierce 
/eə/ care, air, mayor, prayer 
/ʊə/ poor, insure, tour, moor

Consonants

 /p/ play, stop, speak, power 
/b/ bad, baby, big, object 
/t/ ten, later, little, pot 
/d/ day, advice, bed 
/k/ character, quick, taxi
/g/ got, exam, ignore, finger 
/f/ food, laugh, telephone 
/v/ vain, over, Stephen 
/θ/ thin, earth, method, both 
/ð/ they, father, breathe, with 
/s/ small, since, scene, psalm 
/z/ zoo, goes, xenophobe 
/ʃ/ shell, nation, machine  
/ʒ/ genre, measure, vision 
/h/ hot, hair, whole, whose
/m/ moon, lamp, lamb 
/n/ can, snow, pneumonia 
/ŋ/ string, singer, tongue
/tʃ/ chair, match, future 
/dʒ/ just, general, age, soldier
/l/ look, small, bottle, isle 
/r/ real, train, wrong, write 
/j/ yes, Europe, university 
/w/ window, twin, quick, why



27 March 2010

One Word Substitutes


One-word substitutes
List of One-word substitions

Egoist (also Egotist): a person who is selfish, self absorbed and self centered

Epitaph: inscription on a tombstone

Fatalist: one who believes in the philosophical doctrine of fatalism

Aristocracy: people of noble families or the highest social class. Also, government of a country by a small group of people, especially hereditary nobility

Atheist: a person who does not believe in God or deities

Amphibian: a land animal that breeds in water

Ambiguity: an expression or statement that has more than one meaning

Autobiography: an account of somebody's life written by that person

Biography: an account of somebody's life written by another person

Cannibal: somebody who eats human flesh

Mercenary: somebody who works or serves only for personal profit. Also, a professional soldier paid to fight for an army other than that of his or her country

Misogynist: a person who hates women

Misogamist: a person who does not believe in the institution of marriage

Soporific: a drug or other substance that induces sleep

Omniscient: a person who knows everything

Omnivorous: an animal or a human being that eats any kind of food

Omnipotent: a person who has power over all

Panacea: a supposed cure for all diseases or problems

Parasite: a person supported by another and giving him/her nothing in return

Impervious: a person who remains unmoved and unaffected by other people's opinions, arguments or suggestions

Illiterate: a person who cannot read or write

Infallible: incapable of making a mistake

Infanticide: the killing of an infant

Honorary: holding an office awarded as an honour and receiving no payment for services provided in that office

Idolatry: the worship of idols or false gods

Inflammable: something that is quickly and easily set on fire and burned

Epicure: somebody who is dedicated to sensual pleasure and luxury

Epidemic: an outbreak of a disease that spreads among a group of people quickly and extensively

Fanatic: somebody who has extreme and sometimes irrational enthusiasms or beliefs, especially in religion or politics

Feminist: a believer in women's rights

Herbivorous: an animal that eats only grass or other plants

Fratricide: the crime in which somebody kills his or her own brother

Matricide: the act of murdering one's own mother

Patricide: the act of murdering one's own father

Convalescence: the gradual return to good health after a period or illness or medical treatment

Endemic: a disease that occurs within a specified area, region or locale

Anarchist: a person who rejects the need for a system of government in society and proposes its abolition

Ambidextrous: a person who is able to use both hands with equal skill

Alimony: financial support to ex-wife

Amateur: a person who does something for pleasure rather than for pay

Aborigines: original inhabitants of a place

Circumlocution: the indirect way of saying something

Arbitrator: somebody designated to hear both sides of a dispute and make a judgment

Autocracy: rule by one person who holds unlimited power

Edible: fit for eating

Potable: fit for drinking

Belligerents: nations engaged in war

Fastidious: a person who is concerned that even the smallest details should be just right

Somnambulism: sleepwalking

Stoic: a person who is unaffected by emotions

Theist: a person who believes in the existence of God

Transparent: a substance that allows light to pass through with little or no interruption so that objects on the other side can be clearly seen

Verbatim: corresponding word for word translation

Prosecute: take legal action against somebody

Pugnacity: inclined to fight or be aggressive

Valetudinarian: somebody who is excessively concerned with his or her own health

Widower: a man whose wife has died

Widow: a woman whose husband has died

Polygamy: the custom of having more than one spouse at the same time

Polyandry: the custom of having more than one husband at the same time

Triennial: taking place once every three years

Usurer: somebody who loans money to other people and charges them exorbitant or unlawful interest on it

Usurper: a person who seize something without the right to do so

Philanthropist: a person who helps others, especially those who are poor and in trouble

Plutocracy: the rule of a society by its wealthiest people


1. Abdicate – To give up a throne voluntarily
2. Autobiography – Life story of a man written by himself.
3. Aggressor – A person who attacks first
4. Amateur – One who pursues some art or sport as hobby
5. Arbitrator – A person appointed by parties to settle the disputes between them
6. Adolescence – The period between childhood and adulthood
7. Bibliophile – A great lover of books
8. Botany – The branch of biology dealing with plant life
9. Bilingual – A person who speaks two languages
10. Catalogue – A list of books
11. Centenary – Celebration of a hundredth year, once –a-century
12. Colleague – A co-worker or a fellow-worker in the same institution
13. Contemporaries – Persons living in the same age
14. Credulous – A person who readily believes whatever is told to him/her.
15. Callous – A man devoid of kind feeling and sympathy
16. Cosmopolitan – A man with a broad and international outlook
17. Celibacy – Abstinence from sex
18. Deteriorate – To go from bad to worse
19. Democracy – Government of the people, for the people, by the people
20. Monarchy – A political system in which a state is ruled by one person
21. Draw – A game in which neither party wins
22. Egotist – A person who always thinks of himself; somebody who is selfish or self-centered
23. Epidemic – A contagious disease which spreads over a huge area
24. Extempore – A speech or a presentation made without previous preparation
25. Etiquette – Established rules of conduct; rules of acceptable behavior
26. Epicure – Somebody who has refined taste for food; somebody who loves sensual pleasure and luxury
27. Exonerate – Free somebody from blame or guilt; free somebody from an obligation
28. Eradicate – Destroy or get rid of something completely; root out an evil or bad practice
29. Fastidious – A person difficult to please
30. Fatalist – A person who believes that all events are pre-determined
31. Honorary – A post which doesn’t carry any salary
32. Illegal – That which is against law
33. Illiterate – A person who cannot read or write
34. Hostility – Intense aggression or anger; state of antagonism
35. Incorrigible – Impossible to change
36. Irritable – A man who is easily irritated
37. Irrelevant – Not applicable
38. Invisible – That which cannot be seen
39. Inaudible – That which cannot be heard
40. Incredible – That which cannot be believed
41. Impracticable – That which cannot be practiced
42. Invincible – That which cannot be conquered
43. Indispensable – Something that is essential and cannot be dispensed with
44. Inevitable – That which cannot be avoided
45. Irrevocable – That which cannot be changed
46. Illicit – That which is considered wrong or unacceptable by prevailing social standards
47. Insoluble – Incapable of being dissolved in a liquid
48. Inflammable – Something that quickly catches fire
49. Infanticide – The act of killing an infant
50. Matricide – Killing of one’s own mother; killer of one’s own mother
51. Patricide – Killing of one’s own father; killer of one’s own father
52. Kidnap - To take somebody away by force and hold him or her prisoner, usually for ransom
53. Medieval – Belonging to the Middle Ages
54. Matinee – A cinema show which is held in the afternoon
55. Notorious – A person with an evil reputation
56. Manuscript – Handwritten book
57. Namesake – Somebody or something with the same name as somebody or something else
58. Novice – One who is new to a trade or profession
59. Omnipotent – All-powerful; possessing complete power and authority
60. Omnipresent – One who is present everywhere
61. Optimist – One who looks at the bright side of things; somebody positive
62. Panacea – A supposed cure for all diseases or problems
63. Polyandry – The custom of having more than one husband at a time
64. Polygamy – The custom of having more than one wife at a time
65. Postmortem – Medical examination of a dead body
66. Pessimist – Very negative person; somebody who always expects the worst to happen
67. Postscript – A short message added on to the end of a letter after the signature
68. Synonyms – Words which have the same meaning
69. Smuggler – A person who imports or exports goods into or from a country secretly because they are illegal or in order to avoid paying duty on them
70. Vegetarian – Somebody who doesn’t eat meat or fish
71. Venial – A pardonable offense
72. Veteran – Somebody who is considerably experienced in something
73. Zoology – The branch of biology dealing with the study of animals
List – II
1. Anarchist: a person who rejects the need for a system of government in society and proposes its abolition
2. Ambidextrous: a person who is able to use both hands with equal skill
3. Alimony: financial support to ex-wife
4. Amateur: a person who does something for pleasure rather than for pay
5. Aborigines: original inhabitants of a place
6. Arbitrator: somebody designated to hear both sides of a dispute and make a judgment
7. Autocracy: rule by one person who holds unlimited power
8. Aristocracy: people of noble families or the highest social class. Also, government of a country by a small group of people, especially hereditary nobility
9. Atheist: a person who does not believe in God or deities
10. Amphibian: a land animal that breeds in water
11. Ambiguity: an expression or statement that has more than one meaning
12. Autobiography: an account of somebody's life written by that person
13. Biography: an account of somebody's life written by another person
14. Belligerents: nations engaged in war
15. Cannibal: somebody who eats human flesh
16. Circumlocution: the indirect way of saying something
17. Convalescence: the gradual return to good health after a period or illness or medical treatment
18. Egoist (also Egotist): a person who is selfish, self absorbed and self centered
19. Epitaph: inscription on a tombstone
20. Epicure: somebody who is dedicated to sensual pleasure and luxury
21. Epidemic: an outbreak of a disease that spreads among a group of people quickly and extensively
22. Endemic: a disease that occurs within a specified area, region or locale
23. Edible: fit for eating
24. Fanatic: somebody who has extreme and sometimes irrational enthusiasms or beliefs, especially in religion or politics
25. Feminist: a believer in women's rights
26. Fratricide: the crime in which somebody kills his or her own brother
27. Fatalist: one who believes in the philosophical doctrine of fatalism
28. Fastidious: a person who is concerned that even the smallest details should be just right
29. Herbivorous: an animal that eats only grass or other plants
30. Honorary: holding an office awarded as an honour and receiving no payment for services provided in that office
31. Impervious: a person who remains unmoved and unaffected by other people's opinions, arguments or suggestions
32. Illiterate: a person who cannot read or write
33. Infallible: incapable of making a mistake
34. Infanticide: the killing of an infant
35. Idolatry: the worship of idols or false gods
36. Inflammable: something that is quickly and easily set on fire and burned
37. Mercenary: somebody who works or serves only for personal profit. Also, a professional soldierpaid to fight for an army other than that of his or her country
38. Misogynist: a person who hates women
39. Misogamist: a person who does not believe in the institution of marriage
40. Matricide: the act of murdering one's own mother
41. Omniscient: a person who knows everything
42. Omnivorous: an animal or a human being that eats any kind of food
43. Omnipotent: a person who has power over all
44. Panacea: a supposed cure for all diseases or problems
45. Parasite: a person supported by another and giving him/her nothing in return
46. Patricide: the act of murdering one's own father
47. Potable: fit for drinking
48. Polygamy: the custom of having more than one spouse at the same time
49. Polyandry: the custom of having more than one husband at the same time
50. Prosecute: take legal action against somebody
51. Pugnacity: inclined to fight or be aggressive
52. Philanthropist: a person who helps others, especially those who are poor and in trouble
53. Plutocracy: the rule of a society by its wealthiest people
54. Somnambulism: sleepwalking
55. Stoic: a person who is unaffected by emotions
56. Soporific: a drug or other substance that induces sleep
57. Triennial: taking place once every three years
58. Theist: a person who believes in the existence of God
59. Transparent: a substance that allows light to pass through with little or no interruption so that objects on the other side can be clearly seen
Usurer: somebody who loans money to other people and charges them exorbitant or unlawful interest on it
 Usurper: a person who seize something without the right to do so
Verbatim: corresponding word for word translation
 Valetudinarian: somebody who is excessively concerned with his or her own health

John F. Kennedy

JOHN F.KENNEDY
Ask Not What Your Country Can Do For You
(The Inaugural Address on January 20th 1963)


John F. Kennedy was born at Massachusetts on May 29, 1917, the second son of Joseph P. Kennedy, Sr., and Rose Fitzgerald.On January 2, 1960, Kennedy officially declared his intent to run for President of the United States.Kennedy was sworn in as the 35th President at noon on January 20, 1961.In his inaugural address he spoke of the need for all Americans to be active citizens, famously saying, "Ask not what your country can do for you; ask what you can do for your country." He also asked the nations of the world to join together to fight what he called the "common enemies of man: tyranny, poverty, disease, and war itself." In closing, he expanded on his desire for greater internationalism: "Finally, whether you are citizens of America or citizens of the world, ask of us here the same high standards of strength and sacrifice which we ask of you."President Kennedy was assassinated in Dallas on November 22, 1963.

1.What is the message that John F Kennedy addressing for the people of Americans?

On January 20, 1963, John Fitzgerald Kennedy delivered one of America’s few standout inaugural addresses and one the finest speeches in American History. By invoking the American dreams and extending its promise to the rest of the world. Kennedy’s speech was an inspirational call to action that resonates even today. His speech is his first public speech after taking office.

He expresses that this is the celebration of freedom but not victory of party - symbolizing and end, as well as a beginning – signifying renewal, as well as change. He delivers that all the allies who cultural and spiritual origins we share, we pledge the loyalty of faithful friends. He asks that newly liberated nations to strongly assert their freedom. He addresses that united there is nothing we cannot achieve but divide there is little we can do. He promises to help those who are misery and poverty. The country that cannot save the poor, it cannot save the few who are rich. He addresses republics to convert these good words into actions to progress and to break the shackles of chains of poverty. He asks pledges America’s support for the United Nations Organization in protecting new and weak nations. He also requests all the enemy nations to stop the nuclear destruction and support for peace.

He expresses that we two great and powerful groups of nations are marching ahead with deadly atoms; these atoms are to be used of the beneficiary of mankind. We explore the stars, conquer the deserts eradicate disease, tap the ocean depths, and encourage the arts and commerce but not the terror, destruction anymore. We all unite to fight for peace but not we divide ourselves. He wants the oppressed nations and people to be liberated. With necessary co-operation from both the groups, a new world can be created where strong people observe justice, weak people have security, and peace is established. All may take time but let’s have a beginning. He assures to the people of America to struggle against the common enemies of man: tyranny, poverty, disease, and war itself.

He earnestly requests hew fellow Americans to protect freedom with all their energy, faith and devotion, and light the entire world. He gives a call to Americans: ask not what your country can do for you – ask what you can do for your country.

Kennedy’s intention is to please everyone, get his presidency off to a positive start and not offend anyone. Every statement is perfectly balance by other to inspire the people of Americans and calling collective efforts of enemy nations for fighting all the adversaries of mankind.

2.Expand the statement ‘if a free society cannot help the many who are poor, it cannot save the few who are rich’.

Many people who are living in misery, poverty across the globe. Their rights shall be preserved not because of votes, but because it is right. He affirms that a free society cannot help the many who are poor; it cannot save the few who are rich. John F. Kennedy stresses that to convert their good words into good deeds in a new alliance for progress – to assist free men and free governments in casting off the chains of poverty. But this peaceful revolution of hope cannot become the prey of hostile powers.
John opined that aggression or subversion anywhere in the American shall be opposed. And let every other power know that this Hemisphere intends to remain the master of its own house.



25 February 2010

MOTHER TERESA

MOTHER TERESA

1.Write a short note on the early life of Mother Teresa.



One of the great servants of humanity, Mother Theresa was born on August 26, 1910. Her actual name was Agnes Gonxhe Bojaxhiu. She was an Albanian Roman Catholic nun, who subsequently acquired Indian Citizenship. She was the youngest of the children of the family from Shkoder, Albania, born to Nikolle and Drana Bojazhiu. Her father was involved in Albanian politics. Her father died when Agnes was only eight years old. After her father’s death, her mother raised her as a Roman Catholic. Since her early years, Agnes was attracted by stories of the lives of missionaries and their service, and by age 12 was convinced that she should commit herself to a religious life. She left home at age 18 to join the Sisters of Loreto as a missionary. She never again saw her mother or sister.

Agnes initially went to the Loreto Abbey in Rathfarnham, Ireland, to learn English, the language the Sisters of Loreto used to teach school children in India. She arrived in India in 1929, and began her work in Darjeeling, near the Himalayan mountains. She took her first religious vows as a nun on May 24th, 1931. At that time she chose the name Teresa after Teresa de Lisieux, the patron saint of missionaries. She started serving as a teacher at the Loreto convent school in eastern Calcutta. Though Teresa enjoyed teaching at the school, she was much disturbed by the poverty surrounding her in Calcutta. A famine in 1943 brought misery and death to the city; and the outbreak of communal violence in August 1946 plunged the city into despair and horror.

On September 10th, 1946, Teresa experienced what she later described as ‘the call within the cal’ while travelling to loreto convent in Darjeeling from Calcutta for her annual retreat. She was to leave the convent and help the poor while living among them. It was an order. To fail would have been to break the faith. She began serving to the poor in 1948, changing her traditional loreto habit with a simple white cotton sari decorated with a blue border adopted Indian citizenship and stepped out into the slums. Firstly, she started a school in motijhil; soon she started attending to the needs of the destitute and starving. With her wholehearted dedication she served humanity.


2.What are the services Mother Teresa rendered as a Humanitarian?

Mother Teresa in her twelve years old, she decided to become a nun and serve God. She learned English and came to India in 1929. Later on, in 1946 she felt “the call within the call” and decided to leave the convent and help the poor while living among them. She realized that the poor must be aching in body and soul looking for a home, food and health.

Teresa started Missionaries of Charity, its aim is to care of the hungry, the naked, the homeless, the crippled, the blind, the lepers all those people who are aparted, uncared, unloved throughout the society. This charity began with 13 members in Calcutta; today it has more than 4,000 nuns running orphanages. AIDS, Hospices and charity centers worldwide, and caring for refugees, the bling, disabled, aged, alcoholics, the poor and homeless, victims of floods, epidemics and famine.

In 1952, Mother Teresa opened the first Home for the Dying in space made available by the city of Calcutta. With the help of Indian officials she converted an abandoned structure into the Kalighat Home for the Dying, a free hospice for the poor. She renamed it Kalighat, the Home of the Pure Heart (Nirmal Hriday). Those brought to the home received medical attention and were afforded the opportunity to die with dignity, according to the rituals of their faith; Muslims were read the Quran, Hindus received water from the Ganges, and Catholics received the Last Rites.



“A Beautiful Death’. She said ‘is for people who lived like animals to die like angels – loved and wanted’.

Mother Teresa soon opened a home for those suffered from leprosy, and called the hospice Shanti Nagar (city of peace). The Missionaries of Charity further established several leprosy outreach clinics throughout Calcutta, providing medication, bandages and food.

In 1955 she started the Nirmala Shishu Bhavan, the Children’s Home of the Immaculate Heart, as a heaven for orphans and homeless youth. Sooner, Mother Teresa expanded her chartable missionaries throughout India as she received charitable donations. Mother Teresa had become internationally famous as a humanitarian and an advocate for the poor and homeless, due in part to a documentary, and book, Something Beautiful for God by Malcolm Muggeridge. She won the Nobel Peace Prize in 1979 and India’s highest civilian honour, the Bharat Ratna, in 1980 for her humanitarian work. Lay Catholics and non-Catholics were enrolled in the co-workers of Mother Teresa, the sick and suffering co-workers, and the Lay Missionaries of Charity.

Mother Teresa started the Missionaries of Charity Brothers in 1963 and a branch of the Sisters in 1976. For the poor, the homeless, the hopeless, the diseased, the dying, the unloved, the uncared for, the unfed, the unlettered and orphans, she was the mother. Mother Teresa also started the Corpus Christi Movement for Priests in 1981 and the Missionaries of Charitity Fathers in 1984. Mother Teresa’s Missionaries of Charity continuesto expand with an evergrowing number of services. By 2007 it had 450 brothers and 5000 nuns worldwide operating 610 services centres in 130 countries.

No wonder, for all her humanitarian services, Mother Teresa was awarded the Nobel Prize for Peace in 1979, and India’s highest civilian honour, the Bharat Ratna, in 1980. She was beautified by Pope John Paul II on 19th October 2003, with the title, Blessed Teresa of Calcutta.

3.Write a brief note about last days of Mother Teresa.


After 1983, Teresa had suffered from heart attack, pneumonia, malaria, and failure of the left heart ventricle. She had heart surgery, but it was clear that her health was declining. On March 13th, 1997, she stepped down from the head of Missionaries of Charity and died on September 5th, 1997, just 9 days after her 87th birthday. The process is on to declare her a saint. Meanwhile she was beautified by Pope John Paul II on 19 october 2003.


4.Whose name was Agnes Gonxhe Bojaxhiu?
5.When did Agnes became Teresa?


Mother Teresa’s actual name was Agnes Gonxhe Bojaxhiu. She arrived in India in 1929, and began her work in Darjeeling, near the Himalayan mountains. She took her first religious vows as a nun on May 24th, 1931. At that time she chose the name Teresa.

6.What happened in 1950?

Vatican gave Teresa permission on October 7th, 1950 to start Missionaries of Charity, its aim is to care of the hungry, the naked, the homeless, the crippled, the blind, the lepers all those people who are aparted, uncared, unloved throughout the society. This charity began with 13 members in Calcutta; today it has more than 4,000 nuns running orphanages. AIDS, Hospices and charity centers worldwide, and caring for refugees, the bling, disabled, aged, alcoholics, the poor and homeless, victims of floods, epidemics and famine.

7.When did Teresa consider her birthday to be?

One of the great servants of humanity, Mother Theresa was born on August 26, 1910. She considered August 27, the day she was baptized, to be her “true birthday”.

8.What stories fascinated the young Agnes?
9.What did she do at the age of eighteen?


Agnes was fascinated by stories of the lives of missionaries and their service, and by age 12 was convinced that she should commit herself to a religious life. She left home at age 18 to join the Sisters of Loreto as a missionary. She never again saw her mother or sister.

10.When did Agnes arrive in India and where did she begin her work?

She arrived in India in 1929, and began her work in Darjeeling, near the Himalayan Mountains.

11.What incident disturbed Teresa while she was teaching in Calcutta?

When Teresa was teaching in Calcutta she was increasingly disturbed by the poverty surrounding her in Calcutta. A famine in 1943 brought misery and death to the city; and the outbreak of communal violence in August 1946 plunged the city into despair and horror.

12.What kind of a call did Teresa experience in September 1946?
13.When did she begin her work with the poor and how did it begin?


On September 10th, 1946, Teresa experienced what she later described as ‘the call within the cal’ while travelling to loreto convent in Darjeeling from Calcutta for her annual retreat. She was to leave the convent and help the poor while living among them. It was an order. To fail would have been to break the faith. She began serving to the poor in 1948, changing her traditional loreto habit with a simple white cotton sari decorated with a blue border adopted Indian citizenship and stepped out into the slums. Firstly, she started a school in motijhil; soon she started attending to the needs of the destitute and starving. With her wholehearted dedication she served humanity.

14.What kind of a temptation did Teresa overcome initially?

When Teresa started initially she had no income and had to resort to begging for food and supplies. Teresa experienced doubt, loneliness and the temptation to return to the comfort of convent life during these early months.

15.What did Teresa start the Missionaries of Charity and what was its primary objective?

Mother Teresa started the Missionaries of Charity Brothers in 1963 and a branch of the Sisters in 1976. And the primary objectives to serve the poor, the homeless, the hopeless, the diseased, the dying, the unloved, the uncared for, the unfed, the unlettered and orphans, she was the mother. Mother Teresa also started the Corpus Christi Movement for Priests in 1981 and the Missionaries of Charitity Fathers in 1984. Mother Teresa’s Missionaries of Charity continuesto expand with an evergrowing number of services. By 2007 it had 450 brothers and 5000 nuns worldwide operating 610 services centres in 130 countries.

16.What did Teresa mean by the expression ‘a beautiful death’?

In 1952, Mother Teresa opened the first Home for the Dying in space made available by the city of Calcutta. With the help of Indian officials she converted an abandoned structure into the Kalighat Home for the Dying, a free hospice for the poor. She renamed it Kalighat, the Home of the Pure Heart (Nirmal Hriday). Those brought to the home received medical attention and were afforded the opportunity to die with dignity, according to the rituals of their faith; Muslims were read the Quran, Hindus received water from the Ganges, and Catholics received the Last Rites.
“A Beautiful Death’. She said ‘is for people who lived like animals to die like angels – loved and wanted’

17.What is Shanti Nagar?

Mother Teresa soon opened a home for those suffered from leprosy, and called the hospice Shanti Nagar (city of peace). The Missionaries of Charity further established several leprosy outreach clinics throughout Calcutta, providing medication, bandages and food

18.Who is the author of the book Something Beautiful for God?

Malcolm Muggeridge is the author of the book Something Beautiful for God.

19.In which year did Teresa step down as Head of Missionaries of Charity? Write a brief note about last days of Mother Teresa.

After 1983, Teresa had suffered from heart attack, pneumonia, malaria, and failure of the left heart ventricle. She had heart surgery, but it was clear that her health was declining. On March 13th, 1997, she stepped down from the head of Missionaries of Charity and died on September 5th, 1997, just 9 days after her 87th birthday. The process is on to declare her a saint. Meanwhile she was beautified by Pope John Paul II on 19 october 2003.


20.What proof made the authorities beautify Mother Teresa?

Indian Woman, Monica Besra said that a beam of light emanated from the picture, curing the cancerous tumor. Mother Teresa was formally beautified by Pope John Paul II on October 19, 2003 with the title Blessed Teresa of Calcutta. A second miracle is required for her to proceed to canonization.

21.What was the range of work of Mother Teresa’s Missionaries of Charity at the time of her death in 1997?

Mother Teresa’s Missionaries of Charity continue to expand. While at the time of her death in 1997, it was operating 600 missions in 120 countries, including hospices and homes for people with HIV/AIDS, leprosy and tuberculosis, soup kitchens, children’s and family counseling programs, orphanages, and schools, by 2007 the Missionaries of Charity numbered approximately 450 brothers and 5,000 nuns worldwide, operating 610 missions, schools and shelters in 123 countries.

21 February 2010

MARTIN LUTHER KING JR.

MARTIN LUTHER KING JR.
I Have a Dream’ (Lincoln Memorial, Washington C.C., August 28, 1963)

Martin Luther King Jr. (January 15, 1929 – April 4, 1968) was an American Clergyman, Activist and prominent leader in the African – American civil rights movement. His main legacy was to secure progress on civil rights in the United States, he has become a human rights icon. King’s efforts led to the 1963 March on Washington, where he delivered his ‘ I Have a Dream’ speech. His speech on August 28, 1963, from the steps of the Lincoln memorial during the march on Washington for jobs and freedom, was a defining movement of the American civil Rights Movement. There, he raised public consciousness of the civil rights movement and established himself as one of the greatest orators in US history.

1.What according to Martin Luther King is the ‘urgency of the moment’ that needs to be addressed?

Martin Luther King Jr. expresses his anguish that blacks are not equally treated. He delivered thought invoking, inspiriting speech on August 28, 1963. Where he expresses, what is the present urgent need for the blacks and the hopes of the speaker from the government.

A great man (Abraham Lincoln) had proclaimed that blacks are free and can join into the American Army. This official order brought a light of hope to millions of Negro slaves who had been suffering in the flames of withering injustice. It came as a joyous daybreak to end the long night of captivity.

But one hundred years later, the Negro still is not free. They are still oppressed, segregated in the corners of American society. One hundred years later, the Negro lives on the lonely island of poverty in the midst of a vast ocean of material prosperity. So, he is expressing their painful racial discrimination.

Martin Luther King says that they have come to their nation’s capital to cash a check. When the architects of our republics wrote the magnificent words of the Constitution and declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men would be guaranteed the inalienable rights of life, liberty, and the pursuit of happiness.

It is clearly felt today that America has neglected or failed to implement this promissory note in case of citizens of colour are concerned. No justice is shared equally. So they deny this sense of injustice unanimously. And they have come back to remind and demand the riches of freedom and the security of justice.

Martin Luther King hopes that the present need is to retain our freedom which was promised long ago.

2.How Martin Luther King narrates that both white and black people freedom is tied up?

It is the time to awaken and open the doors of opportunity to all of God’s children, and to break the shackles of racial injustice to the solid rock of brotherhood. Nineteen sixty-three is not an end, but a beginning. If the nation is paying deaf ear it would be experiencing a rude awakening. There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. This revolution would continue to shake the foundations of our nation until the bright day of justice emerges.

Martin Luther King was instilling hopes, chances, foresight, vision for his people. He says that they must not be guilty of wrongful deeds. We must forever conduct our struggle on the high plane of dignity and discipline. Physical violence protest not to be given road. Everything has to be dealt in hand in hand with white brothers. Their destiny is tied up with our destiny and their freedom is inseparably bound to our freedom. We cannot walk alone.

Martin Luther King asked the Negroes always to march ahead and never turn back. They should not be satisfied until they could enter motels and hotels, and move from smaller homes to larger homes like others. They would not be satisfied unless they were allowed to vote for a better future and get injustice and righteous treatment.

Finally, Martin Luther King gave a clarion call to the Negroes to come out of their despair and continue to work with the faith that selfless suffering would result in redemption.

3.Give an elaborate account of Martin Luther King’s dream.

During the historic demonstration of the unprivileged Negroes of America, Martin Luther King announced that he had a dream within the larger American dream. The dream was for a better destiny for the Negroes of America.

The dream that one day this nation will rise up and live out the true meaning of its creed: We hold these truths to the self-evident: that all men are created equal. One day on the red hills of Georgia the sons of former slaves and the sons of former slave-owners will be able to sit down together at a table of brotherhood. One day even the state of Mississippi, a state sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice.

The dream that my four children will one day live in a nation where they will not be judged by the colour of their skin but by the content of their character. Where all the little white boys and white girls walk together as sisters and brothers. One day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, the glory of the lord shall be revealed, and all the flesh shall see it together.

This is our hope. This is the faith with which I return to the South. With our hope we destroy the mountain of hopelessness. With our hope we build up relation of brotherhood and work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, they knew that they would be free one day. On that day all the children of God would sing a song of freedom. There would be no difference then between black men and white men, Jews and Gentiles, Protestants and Catholics. This meant that all men were free at last.

This was the fond dream of Martin Luther King.


4.What is the background of the speech?

Martin Luther King Jr. (January 15, 1929 – April 4, 1968) was an American Clergyman, Activist and prominent leader in the African – American civil rights movement. His main legacy was to secure progress on civil rights in the United States, he has become a human rights icon. King’s efforts led to the 1963 March on Washington, where he delivered his ‘I Have a Dream’ speech. His speech on August 28, 1963, from the steps of the Lincoln memorial during the march on Washington for jobs and freedom, was a defining movement of the American civil Rights Movement. There, he raised public consciousness of the civil rights movement and established himself as one of the greatest orators in US history.

5.Who is the ‘Great American’ that Martin Luther is referring to in the beginning of his speech?

Abraham Lincoln is the ‘Great American” that Martin Luther King is referring to.

6.What the symbolic meaning of the words like ‘check’, ‘promissory note’, etc, in the speech.

Martin Luther King in his speech he said that Constitution has given ‘check’ here they have come to cash it to reap the fruits of freedom. And he used ‘promissory note’ though the nation has promised to give liberty but it failed. This note was a promise that all men would be guaranteed the inalienable rights of life, liberty, and the pursuit of happiness.

7.Explain the meaning of the poetic lines ‘My country,….Let freedom ring’.

The essence of these lines are – let freedom be spread all the corners and every mountainside, snow-capped Rockies of Colorado, curvaceous peaks of California, Stone mountain of Georgia, Mountain of Tennessee, every hill and molehill of Mississippi, every mountainside and all the corners of the nation for this most of the people sacrificed their lives.

8.What was the discrimination meted out to the blacks, according to the speaker?

A great man (Abraham Lincoln) had proclaimed that blacks are free and can join into the American Army. This official order brought a light of hope to millions of Negro slaves who had been suffering in the flames of withering injustice. It came as a joyous daybreak to end the long night of captivity.

But one hundred years later, the Negro still is not free. They are still oppressed, segregated in the corners of American society. One hundred years later, the Negro lives on the lonely island of poverty in the midst of a vast ocean of material prosperity. So, he is expressing their painful racial discrimination.

Martin Luther King says that they have come to their nation’s capital to cash a check. When the architects of our republics wrote the magnificent words of the Constitution and declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men would be guaranteed the inalienable rights of life, liberty, and the pursuit of happiness.

AMARTYA KUMAR SEN

AMARTYA KUMAR SEN


1.When did Amartya form and develop his educational attitude and orientation?

Amartya Kumar Sen was born on November 3rd, 1933 at Shantiniketan, Bengal, to Amita and Ashutosh Sen and was christened ‘Amartya’. Amartya’s formal education began in St. Gregory’s school- Dhaka (now in Bangladesh). However, he was soon moved to Shantiniketan, and it was mainly in Tagore’s school that his educational attitudes were formed. He had decided at a very young age that he would become a teacher and researcher. This thinking remained with him in his growing years. During his young age, he was interested in Sanskrit, Mathematics, and Physics but he settled down in Economics. Amartya Sen was greatly influenced by the cultural diversity in the world, which was well reflected in the curriculum of Shantiniketan.

2.What did Amartya learn from the death of Kader Mia in Dacca?

Amartya had experienced the caste, cultural, economic, racial discrimination in the society. He had been feeling a sense of separation. He had experienced the shift from a United India people to a sectarian society of Hindu, Muslim or Sikh communities. One afternoon in Dhaka, a man named Khader Mia came screaming to Amartya’s house in a profusely bleeding condition Khader Mia had come for searching job. Because he is muslim, some of the gangsters attacked him. Amaratya’s father immediate rushed him to a hospital. Later on, that person passed away. That experience was devastating experience and then he decided that the dangers of narrowly identified identities, such narrow perceptions have to be put an end in communitarian politics. He understood that economic uncertainties forces man to violate other kinds of freedom. When Amaratya Sen arrived at Calcutta to study at Presidency College, he had fairly formed an opinion that cultural identity had been formed and there is an urgent need to form the unity among people instead of sectarian division.

3.How did Calcutta’s Presidency College influence collegian Amartya?
OR
What aspect of the Bengal famine struck Amartya?


Amartaya’s intellectual horizon was radically broadened by the educational excellence of Presidency college. He studied under some of the great teachers and was particularly influenced by Bhabutosh Datta, Tapas Majumdar and Dinesh Bhattachaya.

The student community of Presidency college was also politically active. He ran evening schools for illiterate rural children in the neighbouring villages, which he felt was badly needed for systematic political broadening and social enlargement.

Amartya Sen studied at Presidency college from 1951 to 1953. In 1943 Bengal famine struck and more than three million had died. This inevitable soar experience affected Sen and in this menace most of the landless rural labourers was affected. Later on, Sen had come to know that sectarian inequality is prevailing not only in a particular state but it is deeply rooted across the country.

AMARTYA KUMAR SEN


4.Why did Amartya go to Cambridge in 1953?
OR
How did Amartya utilize his Ph.D thesis before the time of its submission?
OR
Who were the people influenced in advancing his study?


In 1953 Amartya Sen moved from Calcutta to Cambridge to study at Trinity college. Though he already obtained a B.A. from Calcutta University with Economics major and Mathematics minor, he enrolled in Cambridge for another B.A. in Pure Economics, which he quickly finished in 2 years.

At the end of the first year of research, Amartya Sen decided to go on leave for two years and came back to India to do in Ph.D thesis under the supervision of the famous Economics Methodologist A.K.Dasgupta of Banaras Hindu University. In Calcutta, he was also appointed to a chair in Economics at the newly created Jadavpur Univeristy where he was asked to set up a new Department of Economics.

While the Ph.D thesis was maturing with the mere passage of time, Amartya Sen submitted it for a competitive prize fellowship at Trinity College, where he got elected to it and went back to Cambridge. Since this fellowship gave him 4 years of freedom Amartya Sen decided to study philosophy during that period. He chose philosophy just because of broadening of his studies and he found philosophical studies very rewarding on their own. It also gave him the opportunity to work with major philosophers like John Ravels, Isaiah Thomas Scanion, Robert Dworkin, Bernard Williams, Derek Parfit, Robert Nozick and others.

In 1963 Amartya Sen decided to leave Cambridge and went to Delhi as Professor of Economics at the Delhi School of Economics. He taught in Delhi till 1971, a period he considered the most intellectually challenging in his academic life. Along with eminent economist K.N. Ray as the head of the Delhi School, Amartya was able to succeed in making the school a pre-eminent centre of education of Economics and social science in India. During his stint at the Delhi School, Amartya plunged himself full steam into the social choice theory because of the dynamic intellectual atmosphere of the Delhi University.

5.How did he relate the pure theory of social choice to more practical problems?
When Amartya worked at the Delhi School of Economics as a Professor of Economics. There he was succeded in making the school a pre-eminent centre of education in economics and social Sciences in India. During his stint at the Delhi School, Amartya plunged himself full steam into the social choice theory because of the dynamic intellectual atmosphere of the Delhi university. Some choice theory related importantly to a more widespread interest in aggregation in economic assessment and policymaking. In his book Collective Choice and Social Welfare published in 1970 he made an effort to take an overall view of social choice theory. For some time he had to undergo medical examination for cancer. After he recouped, he shifted his interest from pure theory of social choice to more ‘practical’ problems.

The progress of the pure theory of social choice with an expanded information base was very crucial to asses poverty, to evaluate inequality, to clarify the nature of relative deprivation, to develop distribution – adjusted national income measures, to clarify the penalty of unemployment, to analyze violations of personal liberties and basic rights and to characterize gender disparities and women’s relative disadvantage. The results were published in the 1970’s and early 1980’s but were compiled together in two collections of articles, namely, Choice, Welfare, Measurement: Resources, Values and Development, published respectively in 1980 and 1984.


6.What kind of attachment Amartya Sen has for his motherland India?

Amartya Sen always kept close connections with Indian Universities. His attachment to his motherland was so strong that he never stayed away for more than six months at a stretch while being abroad. When the Nobel Prize was award to him, he used part of the prize money to float his Pratichi Trust, which does social and charity work in India and Bangladesh on literacy, basic health care and gender equality. It was a passion he had had since the days when he was involved in running evening schools in surrounding villages when he was studying in Shantiniketan fifty years ago. Sen has had a particular interest in the most impoverished members of a society.
With this we understand that how closely he is associated with our motherland.

7. What was his opinion about Economics?

As Amartya Sen says, “Economics deals with assessment of how well things are going for the members of the society. That is the central thing about welfare economics”. It is the economics that decides evalution judgment, assessment. He had thical dimension to the discussion of vital economic problems.

8.When did Amarty Sen receive the Nobel Prize for Economics and what is he known as in India?

Dr. Amartya Sen has published over twenty books and is the recipient of many awards. He received the Indira Gandhi Gold Medal Award of the Asiatic Society 1994, Nobel Prize for Economics 1998, Eisenhowr Medal, USA and Honarary Companion of Honour, UK for the year 2000.

Known in India as the Mother Teresa of Economics, Amartya sen has spent a lifetime fighting poverty with analysis rather than activism. His ideas have had a global impact. He continues his work and academic teaching as Master, Trinity College, Cambridge, UK.

AMARTYA KUMAR SEN


9.In America in 1985, what was Amartya involved in?

In 1985, Amartya shifted to America. There he got himself involved in analyzing the overall implications of the perspective on welfare economics and political philosophy.


10.How useful was his stint in Delhi during the period 1963 to 1971?
or
11.How did he relate the pure theory of social choice to more practical problems?


When Amartya worked at the Delhi School of Economics as a Professor of Economics. There he was succeded in making the school a pre-eminent centre of education in economics and social Sciences in India. During his stint at the Delhi School, Amartya plunged himself full steam into the social choice theory because of the dynamic intellectual atmosphere of the Delhi university. Some choice theory related importantly to a more widespread interest in aggregation in economic assessment and policymaking. In his book Collective Choice and Social Welfare published in 1970 he made an effort to take an overall view of social choice theory. For some time he had to undergo medical examination for cancer. After he recouped, he shifted his interest from pure theory of social choice to more ‘practical’ problems.

AMARTYA KUMAR SEN

sh

Related Posts Plugin for WordPress, Blogger...