Push for English

Two states—Jammu and Kashmir and Nagaland—have made English the main medium of instruction in all public and private schools. More and more states, such as Tamil Nadu, Maharashtra and Delhi, are offering English-medium as an option in existing state schools. Private English-medium schools are a growth industry—offering a range of services to suit almost all budgets, from around Rs200 a month to Rs2 lakh a month.  This simple-minded link between job opportunities, economic success and the English language has an increasing number of urban working class and lower middle-class parents investing their hard-earned money in private English-medium schooling— often of uncertain quality.

Today, almost a quarter of all Indian children attend private schools. A significant proportion of these schools is officially English-medium. This shift, in fact, has made states like Tamil Nadu and Maharashtra offer an English-medium option in existing government schools in the hope of stemming the flow of children out of state schools to private schools.

Primacy of the mother tongue

Yet, across the world, and in India, there is a consensus among educators, educationists and linguists that children learn most effectively in their mother tongues. Research collated by the UNESCO shows that “children who begin their education in their mother tongue make a better start, and continue to perform better, than those for whom school starts with a new language.”

It’s a no-brainer. Using a language that children are familiar with eases their transition from home to school. They are more easily engaged in the classroom because they understand what is going on, and are able to link it to their everyday lives. This helps them easily develop literacy skills and general cognitive abilities.

A mass of research shows that children’s ability to learn a second or even a third language improves greatly if their first language skills are well developed. And, far from being a burden, children who know one language well are very fast and receptive in learning new languages. The three-language formula for schools, which emphasised learning in the mother tongue, seemed to acknowledge this.

The transition from home language to a school language is complicated enough in a country like India where large proportions of the population do not speak the standardised regional language but a dialect or, as with many tribal communities, an entirely different language.

States with large adivasi (tribal) populations, for example, do not even have sufficient teachers who understand, never mind teach in, their languages. Starting to learn to read and write in a language that they never hear at home or in the community makes learning difficult and reduces its appeal.

THE LAST LESSON

THE LAST LESSON – by Alphonse Daudet

INTRODUCTION
The prose ‘The last lesson’, written by Alphonse Daudet narrates about the year 1870 when the Prussian forces under Bismarck attacked and captured France. The French districts of Alsace and Lorraine went into Prussian hands. The new Prussian rulers discontinued the teaching of French in the schools of these two districts. The French teachers were asked to leave. The story describes the last day of one such French teacher, M.Hamel. M.Hamel had been transferred and could no longer remain in his old school. Still he gave last lesson to his students with utmost devotion and sincerity as ever. The story depicts the pathos of the whole situation about how people feel when they don’t learn their own language and then losing an asset in M.Hamel’s.

One of his student Franz who dreaded French class and M.Hamel’s iron rod, came to the school that day thinking he would be punished as he had not learnt his lesson. But on reaching school he found Hamel dressed in Sunday clothes and all the old people of the village sitting there. It was due to an order on the bulletin board. That was the first day when he realized for the first time that how important French was for him, but it was his “Last Lesson” in French.

FULL SUMMARY

The prose ‘The Last Lesson’, written by Alphonse Daudet narrates about the year 1870 when the Prussian forces under Bismarck attacked and captured France. The French districts of Alsace and Lorraine went into Prussian hands. The new Prussian rulers discontinued the teaching of French in the schools of these two districts. The French teachers were asked to leave. The story describes the last day of one such French, M.Hamel. Mr. M.Hamel had been transferred and could no longer remain in his old school. Still he gave last lesson to his students with utmost devotion and sincerity as ever.
One of his student Franz who feared French class and M.Hamel’s iron rod, came to the school that day thinking he would be punished as he had not learnt his lesson. But on reaching school he found Hamel dressed in Sunday clothes and all the old people of the village sitting there. It was due to an order on the bulletin board. That was the first day when he realized for the first time that how important French was for him, but it was his LAST LESSON in French.

The story ‘The Last Lesson’ highlights the human tendency that there is plenty of time to do things; hence, man keeps postponing the lessons of life, oblivious to the fact that life is subject to change. The people of Alsace always thought they had plenty of time to learn the lessons; therefore, they did not give much importance to school. They preferred their children to work on the farms and mills instead of having them learn the lessons. Even Franz, the narrator, always looked for opportunities to skip the school and collect birds’ eggs. However, the unexpected happens and an order is received from Berlin regarding compulsory teaching of German in the schools of Alsace and Lorraine. It is then that they realize that they would be deprived of what they had been evading all this while.

The last French lesson taught by M. Hamel symbolizes the loss of language and the loss of freedom for France. It becomes an emotional lesson rendered by M. Hamel to the villagers, signifying the changing order of life and its impact on the sensibilities and emotions of people. The marching soldiers under the windows represent the dawn of Prussia in France, defeat of the French people and the resultant threat to their language and culture.

The story is aptly titled as it evokes the consciousness in the reader not to put off things and do what one can do that day. M. Hamel’s bold ‘Long live France’ on the blackboard becomes substantial evidence of his sadness, patriotism and finality that is reflected in his motionless posture, his fixed gaze on things in the classroom and his eventual words- ‘School is dismissed – You may go’.

1. The people in this story suddenly realize how precious their language is to them. What shows you this? Why does this happen?

Answer

M. Hamel told the students and villagers that henceforth only German would be taught in the schools of Alsace and Lorraine. Those who called themselves Frenchmen would neither be able to speak nor write it. He praised French as the most beautiful, the clearest and most logical language in the world. He  said that for the enslaved people, their language was the key to their prison. Then the people realised how precious their language was to them. This shows people's love for their own culture, traditions and country. Pride in one's language reflects pride in motherland.

2. Franz thinks, “Will they make them sing in German, even the pigeons ?” What could this means?

Answer

Alphonse Daudet’s ‘The Last Lesson’ very prominently raises the question of linguistic and cultural hegemony of the colonial and imperial powers and their lust for controlling the world and influencing their cultures and identities. Prussians acquired the districts of Alsace and Lorraine in Franco-Prussian War , but they were not satisfied with simple political domination ,they desired to impose their own language on the people of the defeated nation. They released the order that from now German would be taught in schools rather than French. Franz wondered whether they would make even pigeons sing in German. It means that they had grown up using French as their language and now snatching away their language from them would be unfair and unkind. The language was as natural to them as cooing is to the pigeon. So, compulsion to speak another language is like dominating the force of nature and enslaving it. As it is next to impossible to alter the way pigeons sing, in the same way it is difficult for people to accept a language which is forcibly imposed on them. Adopting a new language causes pain and discomfort.

Or

This sentence could possibly mean that however hard the authorities try to embed German language in the culture of Alsace and Lorraine, the natural status of French, for them, will remain unchanged. French flows in the air and the entire place is imbued with its effect. Even though they train students in German, the basic mode of communication would remain unchanged like the cooing of the pigeons.

Talking about the Text

1. “When a people are enslaved, as long as they hold fast to their language it is as if they had the key to their prison.”
Can you think of examples in history where a conquered people had their language taken away from them or had a language imposed on them?

Answer

Some examples of the native language taken away from its people and/or imposition of the language of the conqueror are:
(a) Portuguese becoming the lingua franca of Angola.
(b) English imposed on the various Celtic peoples.
(c) Spanish imposed on the Basques and the Catalans.
(d) Turkish imposed on the Kurds.

2. What happens to a linguistic minority in a state? How do you think they can keep their language alive? For example:
Punjabis in Bangalore
Tamilians in Mumbai
Kannadigas in Delhi
Gujaratis in Kolkata

Answer

A linguistic minority in a state does not have as much liberty to exercise linguistic skills as the natives of the state. They initially try to learn the jargons in order to cope with the day-to-day life activities and finally begin to understand the native language with regular interaction. At the workplace and educational organisations, English or the linking language helps a lot to cope up with the work and learning process. But, when it comes to understanding the basic norms of the society, in order to socialize, one does face a sort of linguistic barrier during communication.
To keep their language alive, the linguistic minorities can form small communities where they can celebrate their festivals as per their traditions. Moreover, they can continue to speak their native language at their homes in order to make their children learn the language. People must, even, try to visit their native places at regular intervals in order to stay close to their roots.

3. Is it possible to carry pride in one’s language too far?
Do you know what ‘linguistic chauvinism’ means?

Answer

Yes, it is possible to carry pride in one's language too far if one is fond of one’s own language at the cost of others. Indifference towards other languages is not healthy for any democracy like India.
When the sense of belonging to one's own language crosses the thin line between ‘pride’ and ‘proud’, it becomes linguistic chauvinism. If people feel good about their languages and traditions, they must have tolerance for other languages too. Everybody has the right to follow the religion as well as speak the language as per his/her desire. In fact, it is disparaging to distort the names of communities, for example, Bongs for Bengalis, Gujju for Gujratis, etc

Qualities of a good student

Today’s students are tomorrow’s leaders of a country and the qualities of a student clearly determine the student’s bright future and carrier path. Historically the term student referred anyone who learns something; however the recent definition of a student is anyone who attends school, college, or university. Again what are the good qualities of a student? Based on my personal experience, I list down the qualities of a good student. Attitude: basically good student posses the ability and willingness to learn new subjects even the subjects are not interesting. Academic skills: curing academic skills is more important quality of a student. Ability to read comprehensively, to write effectively, to speak fluently and to communicate clearly is the key areas in which a good student must be proficient. Having a good handle in all these areas will make a student to shine in class. Ability: a good student has the ability to apply the result of his/ her learning in to creative way and achieve the goal. Perceptiveness: how well a student can interpret and perceive meanings from a conversation greatly determines quality of a good student. He or she always perceives right meaning from conversation. Self discipline: discipline is managing the time in an important factor that every student must possess. Often times, delaying the task, such as writing assignments, reading text books, etc. may negatively impact the ability of a student to achieve the goals. Understanding rather than memorizing concepts: students must understand the concepts rather than just memorizing them. The memorized facts and theories will stay in student’s memory until they leave school, college, or university. Once out of school the students will totally forget the core concept that they learned. Therefore it is essential a good student understand the concepts.

Eat well , Score well

*A recent study found that teens who got 8 hours of sleep before taking a maths test where nearly 3 times more likely to figure out the problem than those who stayed awake all night. Understand & follow the given tips to achieve your desired performance in your exams. Egg yolks, peanuts, wheat germ, liver meat, fish, milk, cheese & vegetables(especially broccoli, cabbage & cauliflower) for good memory. Meat, milk products, fish beans, nuts, soy products- for learning & concentration. 3-4 ounces of protein a day will help you to feel energized, more alert & more assertive. Starchy vegetables, potatoes, cereals, breads, chapattis, rice- for pleasure & anti-depressant. A lunch rich in protein keeps your brain alert throughout the day. Carbohydrates like fruit juices in the evening keep moods high & concentration good & also help in good sleep. 60% of the brain is fat. Good fats like Omega 3 & 6 fatty acids help to keep the brain energized. Flaxseed & cod & shark liver oils, olive oil & walnuts & almonds are rich in Omega fatty acids. Blueberries are a very good source of antioxidants which are best for brain function. Eggs for breakfast is like a brain tonic to keep concentration & brain power high. Junk foods damage brain cells. Small frequent meals of dry fruits, fruits, juices, milk, nuts, sandwiches, poha, upma, idli, etc. at an interval of every three hours keeps the blood glucose high & makes the brain more efficient under excessive activity also. Besides this, an hour of walking & some breathing exercises like pranayam keeps you relaxed. Some simple stretches at home will also prevent you from getting cramps aches & pains.

Swami Vivekhanand

1. Man comes from God in the beginning, in the middle he becomes man, and in the end he goes back to God.

2. He is an Acharya through whom the Divine Power acts.

3. According to Karma Yoga, the action one has done cannot be destroyed, until it has borne its fruit; no power in nature can stop it from yielding its results.

4. Know it for certain that there is no greater Tirtha (holy spot) than the body of man. Nowhere else is the Atman so manifest as here.

5. This world is just a gymnasium in which we play; our life is an eternal holiday.

6. Strength is the one thing needful. Strength is the medicine for the world’s disease. And nothing gives such strength as the idea of Monism.

7. Despondency is not religion, whatever else it may be. By being pleasant always and smiling, it takes you nearer to God, nearer than any prayer.

8. Any new discovery of truth does not contradict the past truth but fits into it.

9. Our King Janaka tilled the soil with his own hands, and he was also the greatest of the knowers of Truth, of his time.

10. Not believing in the glory of our own soul is what the Vedanta calls atheism.

11. You are the makers of your own fortunes. You make yourselves suffer, you make good and evil, and it is you who put your hands before your eyes and say it is dark. Take your hands away and see the light.

12. The senses cheat you day and night. Vedanta found that out ages ago, modern science is just discovering the same fact.

13. It will not do merely to listen to great principles. You must apply them in the practical field, turn them into constant practice.

14. Of Gyan and Bhakti, he who advocates one and denounces the other cannot be either a Jnanin or a Bhakta, but he is a thief and a cheat.

15. While real perfection is only one, relative perfections must be many.

16. The wind of grace of the Lord is blowing on, for ever and ever. Do you spread your sail.

17. Practice is absolutely necessary. You may sit down and listen to me by the hour every day, but if you do not practice, you will not get one step further.

18. So long as the ‘skin sky’ surrounds man, that is, so long as he identifies himself with his body, he cannot see God.

19. Men worship Incarnations such as Christ or Buddha. They are the most perfect manifestations of the eternal Self. They are much higher than all the conceptions of God that you or I can make.

20. The happiest moments we ever know are when we entirely forget ourselves.

21. Books cannot teach God, but they can destroy ignorance; their action is negative.

22. The monk is the religious expert, having made religion his one métier of life. He is the soldier of God.

23. I do not believe in a God who cannot give me bread here, giving me eternal bliss in heaven !

24. The first thing to be got rid of by him who would be a Gyanani, is fear.

25. Brahman, this Reality, is unknown and unknowable, not in the sense of the agnostic, but because to know Him would be a blasphemy, because you are He already.

26. Where do you find the Indian Society standing still ? It is always on the move. Sometimes, as in the times of foreign invasions, the movement has been slow, at other times quicker. This is what I say to my countrymen, I do not condemn them. I look into their past. I find that under the circumstances no nation could do more glorious work. I tell them that they have done well. I only ask them to do better.

27. Our ideal is the Brahmin of spiritual culture and renunciation. By the Brahmin ideal Brahminness in which worldliness is altogether absent and true wisdom is abundantly present. That is the ideal of the Hindu race.

28. Buddha was a working Gynani, Christ was a Bhakta, but the same goal was reached by them.

29. Maya is eternal both-ways, taken universally, as genus; but it is not-eternal individually.

30. Renunciation is the real beginning of religion. Nowadays it is very hard even to talk of renunciation. It was said of me in America that I was a man who came out of a land that had been dead and buried for five thousand years, and talked of renunciation. So says perhaps the English philosopher. Yet it is true that is the only path to religion. Renounce and give up.

31. It is impossible to find God outside of ourselves. We are the greatest temple.

32. Worship of God, worship of the holy ones, concentration and meditation, and unselfish work, these are the ways of breaking away from Maya’s net; but we must first have the strong desire to get free.

33. Wisdom can be practiced even on a battlefield. The Gita was preached so.

34. To think there is any imperfection creates it. Thoughts of strength and perfection alone can cure it.

35. Where is fate, and who is fate? We reap what we sow. We are the makers of our own fate. None else has the blame, none has the praise. We make our own destiny.

36. Those that want to help mankind must take their own pleasure and pain, name and fame, and all sorts of interests, and make a bundle of them and throw them into the sea, and then come to the Lord. That is what all the masters said and did.

37. The finer the organism, the higher the culture – greater is the power to enjoy pleasure, and the sharper are the pangs of pain.

38. With us, the prominent idea is Mukti; with the Westerners it is Dharma. What we desire is – Mukti; what they want is – Dharma. Dharma is that which makes man seek for happiness in this world or the next.

39. They had hundreds of Rishis in ancient India. We will have millions – we are going to have, and the sooner everyone of you believes in this, the better for India and the better for the world. Whatever you believe, that you will be.

40. The greatest men in the world have passed away unknown. Silently they live and silently they pass away; and in time their thoughts find expression in Buddhas or Christs, and it is these latter that become known to us.

41. Better be ready to live in rags with Christ than to live in palaces without him.

42. Vedanta says, ‘We are free and not free at the same time.’ That means that we are never free on the earthly plane, but ever free on the spiritual side.

43. In our country, the imparting of knowledge has always been through men of renunciation. India had all good prospects so long as tyagis (men of renunciation) used to impart knowledge.

44. Creation is infinite, without beginning and without end, the ever moving ripple in an infinite lake.

45. Monism and Dualism are essentially the same. The difference consists in the expression. Dualism is in nature, in manifestation and Monism is pure spirituality in the essence.

46. The reconciliation of the different paths of Dharma and work without desire or attachment – these are the two special characteristics of the Gita.

47. The personal God is the highest reading that can be attained to, of the impersonal, by the human intellect.

48. The teachings of Krishna as taught by the Gita are the grandest the world has ever known. He who wrote that wonderful poem was one of those rare souls whose lives send a wave of regeneration through the world.

49. The living secrets must be handed down from Guru to disciple, in every science, much more so in religion.

50. Jesus Christ was a Jew, and Shakya Muni was a Hindu. The Jews rejected Jesus Christ, nay crucified him, and the Hindus have accepted Shakya Muni as God and worship him.