IMPORTANT WORDS AND WORK SHEET FROM "THE SUBMERGED VALLEY"

 

📗 Important Words and Their Meanings:

Word	Meaning
Agrarian	Related to farming or agriculture
Faith	Strong belief or trust in religion or someone
Bag and baggage	With all belongings, completely
Head teacher	Principal or main teacher of a school
Hillock	A small hill
Temple	A religious building for worship
Bull of Shiva	Nandi – the sacred bull, vehicle of Lord Shiva
Superstitious	Believing in things not based on reason or scientific knowledge
Ominous	Indicating bad luck or danger
Harijan	A term formerly used for Dalit people (now considered inappropriate)
Vitiligo	A skin condition where patches of skin lose their pigment
Cork topee	A type of hard, wide-brimmed sun hat used in colonial India
Sympathise	Show feelings of pity or understanding
Solace	Comfort during sorrow or stress
Nostalgia	A sentimental longing for the past
Quirky	Unusual or peculiar in behavior
Swaggered	Walked in a confident, arrogant manner
Coherent	Logical and consistent (speech or thoughts)
Constructive	Helpful, useful, or beneficial
Rehabilitation	The process of restoring to a normal life (especially after displacement)
Ancestral	Belonging to or inherited from ancestors
Ashes	Remains of a body after cremation
Sentiments	Feelings or emotions
Progress	Development or advancement
Submerge	To cover completely with water
Valley	A low area between hills or mountains
Petty	Small or minor
Overcast	Cloudy sky, darkened by clouds
Bungalow	A low-built single-story house
Summon	To call someone officially or formally
Sundown	Sunset or evening
Launch	A type of motorized boat
Portico	A covered entrance or porch
Deboarded	Got off from a vehicle or boat
Drenched	Completely soaked with water
Wardrobe	A large cupboard for clothes
Narrowly escaped	Just managed to avoid danger
Shivering	Trembling, usually from cold or fear
Rescue	To save someone from danger
Retire (for night)	To go to bed
Overwhelmed	Strongly affected emotionally
Heartless	Lacking compassion or kindness
Stern	Strict, serious, and unrelenting in attitude

📖 Reading Comprehension Test – "The The Submerged Valley"

Section A: Multiple Choice Questions (1 mark each)

Choose the most appropriate option for each of the following questions:

1. Why did the narrator's family move from the village to the town?
   a) Because of a natural disaster
   b) Due to father's job transfer
   c) Because they disliked the village
   d) To get better education

2. What feature of the village does the narrator remember writing about in Grade 3?
   a) The school
   b) The river
   c) The Shiva temple and the hillock
   d) The people

3. What was unique about Abolkara’s lifestyle?
   a) He was a farmer
   b) He was a school teacher
   c) He roamed aimlessly and behaved eccentrically
   d) He was a priest

4. How did the villagers react to the news of the upcoming dam?
   a) They were excited about development
   b) They ignored it
   c) They were resistant and emotional
   d) They wanted to leave immediately

5. What did the father do when Abolkara refused to leave the flooded village?
   a) Left him behind
   b) Argued with him
   c) Personally rescued him at night
   d) Asked the police to arrest him

Section B: Very Short Answer Questions (1–2 marks each)

6. What kind of natural setting surrounded the narrator’s ancestral village?

7. Describe one superstition mentioned by the villagers in the passage.

8. How did the narrator describe his father’s feelings toward the village at the end of the story?

Section C: Short Answer Questions (3 marks each)

9. Explain the significance of the Shiva temple and the bull in the narrator’s memories.

10. How does the passage show the conflict between modernization and emotional attachment to tradition?

Section D: Long Answer Question (5 marks)

11. Abolkara is portrayed as both comic and tragic. Discuss how his character adds depth to the story and reflects the emotional impact of displacement.

Section E: Vocabulary (1 mark each)

Write the meaning of the following words as used in the passage:

12. Submerge

13. Nostalgia

14. Rehabilitation

15. Shivering

16. Stern

Answer Key (For Teacher’s Use)

1. b

2. c

3. c

4. c

5. c

6. Hills, trees, pools, temples, and paddy fields

7. The Harijan man with vitiligo was thought to bring bad luck.

8. Though outwardly practical, the father showed deep emotional attachment when he rescued Abolkara.

Section C: Short Answer Questions (3 marks each)

• 9. Explain the significance of the Shiva temple and the bull in the narrator’s memories.
  The Shiva temple on the hillock and the bull are powerful symbols of the narrator’s emotional connection to his village. The temple represents spiritual faith and cultural identity, while the bull symbolizes continuity and divine presence in everyday village life. These memories reflect the innocence and warmth of the narrator’s early years.

• 10. How does the passage show the conflict between modernization and emotional attachment to tradition?
  The passage portrays the villagers’ pain when asked to vacate their ancestral land for dam construction. While the government views the dam as a sign of progress, the villagers feel deeply connected to their land, ancestors, and deities. This highlights the emotional conflict between development and preserving cultural roots.

Section D: Long Answer Question (5 marks)

11. Abolkara is portrayed as both comic and tragic. Discuss how his character adds depth to the story and reflects the emotional impact of displacement.

 

Abolkara is a unique character who blends comedy with tragedy. His eccentric behavior, like claiming to talk to ravens and refusing to leave without eating, makes him a source of amusement. Yet, his deep attachment to the village and refusal to abandon the submerged temple reflect the pain of displacement. Even after five years, he chooses to stay near the temple ruins, showing his emotional bond with the past. His character highlights how even the most misunderstood individuals can carry a profound sense of belonging, making the impact of forced migration more poignant and human.

POINTWISE NOTES ON THE SUBMERGED VALLEY

 Module 1: Nostalgic Beginnings (Para 1–2)

Pointwise Note

1. Simple Agrarian Life:
   The story begins with a peaceful depiction of the narrator's native village, inhabited by humble, religious people engaged in farming.

2. Childhood Departure:
   The narrator left the village at the age of five when his father, an engineer, was transferred to the town.

3. Recollection Trigger:
   The first real memory of the village resurfaces when the narrator is in third grade and asked to write an essay on "Village Life."

4. Flood of Memories:
   The narrator recalls the village's landscape—the distant hillock, the Shiva temple atop it, vast paddy fields, serene pools, and the sacred bull of Lord Shiva.

5. Cultural and Emotional Detailing:
   Superstitions, such as the ominous lame crow, and eccentric village characters—like the vitiligo-stricken man who calls himself "Saheb"—create a vivid, emotional picture of the place.

6. Personal Connection with Nature:
   The narrator remembers emotionally bonding with a large shady tree in the schoolyard, which seemed to console him when he was punished.

7. Tone of Nostalgia:
   These fond memories are filled with warmth and longing, setting a nostalgic tone that dominates the beginning of the story.

Module 2: Village Characters and Whimsical Beliefs (Para 3)
Pointwise Note

1. Introduction of Abolkara and His Mother:
   The narrator introduces a memorable village character—Abolkara, the eccentric son of a peculiar woman who lived near the hillock behind the Shiva temple.
   She kept unusual pets: a mad dog and a cat, which already hinted at her strangeness.

2. Abolkara’s Whimsical Nature:
   Abolkara is portrayed as “half-headed”—not fully normal but not entirely insane.
   He claimed to communicate with ravens and jackals, which made him seem mystical to some villagers.

3. Superstitions and Beliefs:
   Villagers were divided in their perception of Abolkara. Some considered him strange, while others believed in his powers and offered him food generously.
   He would not leave a house until fed to his satisfaction, making him a familiar yet odd part of village life.

4. Failed Attempts to Reform Him:
   The villagers tried to involve Abolkara in productive work like spinning cloth or guarding the paddy.
   However, he did these tasks only for fun or distraction, not with any sense of duty.
   He was once found singing beside Shiva’s bull, having completely forgotten his task of watching over the harvested paddy.

5. Symbol of Unchanging Innocence:
   Abolkara represents a part of the village that is untouched by logic or change, embodying innocence, mysticism, and whimsicality.

Module 3: News of Doom – The Coming Submergence (Para 4)
Pointwise Note

1. Shocking News of the Dam:
   The narrator learns that a proposed dam will be built, which will submerge their beloved village entirely.
   This sudden revelation brings a drastic shift in the narrator’s perception of the village—from a fond memory to a place under threat.

2. Emotional Reactions Within the Family:
   The news deeply upsets both the narrator and his mother.
   The narrator's eyes fill with tears, and the mother cries, showing their strong emotional connection to their ancestral home.

3. Visit from the Villagers:
   Some villagers travel to the town to meet the narrator’s father and seek his support in stopping the construction of the dam.
   They plead emotionally, questioning how they can abandon the land of their forefathers, their homes, and temples.

4. Father’s Rational and Pragmatic Response:
   The narrator’s father listens silently but remains firm in his stance.
   He believes that “change is needed for development”, advocating for progress even at the cost of emotional ties.
   He assures the villagers that the government will resettle them and compensate them in cash.

5. Villagers’ Deep Attachment to Tradition and Land:
   The villagers' appeal reveals their emotional, cultural, and spiritual attachment to the land.
   Their plea—“How can we leave our ancestors' ashes?”—captures the depth of their grief and resistance to the idea of displacement.
   Despite their resistance, the villagers eventually give in: some resettle in a nearby valley, while others take cash and move elsewhere.

Module 4: Displacement and Resettlement (Para 5)
Pointwise Note

1. Forced Departure of Villagers:
   Despite their emotional resistance, the villagers are ultimately compelled to leave their ancestral village due to the dam project.

2. Two Paths of Resettlement:

   • Some villagers accept government rehabilitation, relocating to a valley about eighteen miles away.

   • Others opt for the monetary compensation, choosing to invest in small businesses or settle elsewhere on their own terms.

3. Finality of the Relocation:
   For the narrator, this marks the end of a living connection to the village.
   The relocation becomes irreversible, transforming the once vibrant village into just a memory, submerged under the weight of development.

Module 5: The Temple Emerges Again (Para 6)
Pointwise Note

1. Unexpected Drought and Its Impact:
   A dry monsoon causes the water level in the dam to fall significantly.

2. Reappearance of the Past:
   The hillock and the top of the Shiva temple resurface, drawing widespread attention and nostalgia.

3. Father’s Official Engagement:
   The narrator’s father, now involved with dam affairs, plans a visit to attend a committee meeting at the dam site.

4. Mother’s Overwhelming Excitement:
   The news rekindles memories—mother is thrilled at the chance to return to the village, despite the changes it has undergone.

Module 6: Return to Lost Land (Para 7–8)
Pointwise Note

1. Transformed Landscape:
   The narrator observes that the once-familiar village has drastically changed—old homes are gone, replaced by bungalows and official buildings for dam staff.

2. Emotional Reunion:
   Mother meets old villagers who recognize her and share nostalgic conversations, rekindling emotional ties.

3. Abolkara’s Defiance:
   Abolkara, now aged and bearded, is found sitting on a rock, refusing to leave the hillock, claiming he has lived in the water for five years.

4. Looming Danger:
   Heavy rain begins, raising fears of flooding, and all boats are instructed to return to safety—but Abolkara refuses rescue.

Module 7: The Rescue and Realization (Para 9–End)
Pointwise Note

1. Everyone Returns Except Abolkara:
   The narrator, his family, and the villagers leave in boats, while Abolkara remains behind, unmoved by the risk.

2. A Midnight Rescue:
   That night, the narrator’s father returns drenched, bringing Abolkara with him, having risked his life to save him from the rising waters.

3. Unexpected Compassion:
   The stoic father, usually emotionless, reveals his deep empathy—shocking both mother and children, who had always seen him as serious and practical.

4. Abolkara is Cared For:
   Mother tends to shivering, waterlogged Abolkara, showing human warmth and kindness in contrast to his eccentricities.

5. Children’s Realization:
   The narrator and Putu come to understand that their father, though strict, possesses a kind and caring heart, capable of heroism and compassion.

MIND MAP OF "THE SUBMERGED VALLEY" BY MANOJ DAS

 

Central Node:

"The Submerged Valley" – Manoj Das

1. Childhood & Nostalgia

• Early memories of village

• Temple on the hillock

• Paddy fields, bull of Shiva

• Teacher’s essay prompts memory

• Emotional attachment to nature and people

2. Quirky Village Life

• Superstitions (lame crow)

• Abolkara: eccentric, “talks to animals”

• Abolkara’s mother: mad dog & cat

• Vitiligo man with cork topee

• Failed attempts to reform Abolkara

3. Threat of Submergence

• Dam project proposed

• Emotional reaction from family

• Villagers plead with father

• Ancestors’ ashes, temples, homes

• Father’s view: “Change is development”

4. Displacement & Adaptation

• Village evacuated

• Some take land, others take cash

• Village submerged under dam

• Transition from past to future

5. Drought & Reappearance

• Temple top resurfaces due to dry monsoon

• Curiosity spreads

• Family plans visit

• Shift from nostalgia to confrontation with change

6. Return to Lost Land

• Changed landscape: buildings replace homes

• Emotional reunion with villagers

• Abolkara refuses to leave the hillock

• Rain begins—threatens the entire area

7. Rescue & Realization

• Father rescues Abolkara

• Wet, shivering, brought to bungalow

• Children witness father’s compassion

• Realization: “stern outside, soft inside”

• Emotional closure and growth

CLASS 8: ENGLISH : THE SUBMERGED VALLEY BY MANOJ DAS

Our village was the home to many people who led a simple agrarian life and had strong faith in their Gods and Goddesses. I left our village when I was five years of age as my father, an engineer got posted in the town and we moved bag and baggage, leaving our village for good. After that I had never really thought of my village till I became a third grader and our head teacher asked us to write an essay on Village Life.

I still fondly remember our village, the hillock at a distance with the temple of Lord Shiva atop it, the innumerable big trees, the stretch of paddy fields, the pools, the bull of Shiva walking across the village and the rows of houses. I even recollected the superstitious beliefs of the villagers associated with a lame crow sitting perched on the big tree who was considered ominous, the member of the Harijan community who declared himself to be a Saheb as he had white skin due to vitiligo and the way he swaggered in the market place wearing a cork topee. I even recalled the shady big tree in our school that seemed to sympathise with me whenever my teacher used to scold or thrash me. I often chatted with it at times of woe and gained solace..

A sense of nostalgia overwhelmed me when I remembered people of my village, including Abolkara, the weird son of the quirky lady who had a mad dog and a cat as pet and lived on the hillock behind the temple. Her son Abolkara seemed to be half headed and with his coherent talks claimed to have the power to communicate with the ravens and the jackals Some people believed him and fed him food to his heart's content, for Abolkara would not leave a house till he had eaten to his satisfaction. Villagers tried to harness him to constructive activity by making him spin clothes in the wheel but Abolkara as he was enjoyed spinning the wheel for fun rather than for work. Even an attempt to make him watch a heap of paddy failed as he neglected everything and was found singing by the side of Shiva's bull that seemed to replace the paddy.

A couple of years passed by and the village just became a memory to me. One day we heard father saying that a proposed dam would submerge the village and my eyes swelled up with tears. Mother too cried on hearing the news. Soon we had visitors from the village who had come to ask father's favour in stopping the government from constructing a dam in the village as the government had asked the villagers to vacate their lands, promising to give them rehabilitation in a nearby area and also pay in cash. They were reluctant to leave their ancestral home and their deities" "Babu, how can we leave our ancestors' ashes embedded in the soil of the village and just leave?" they questioned father. Father listened to them in silence which felt like as if he understood their feelings but silenced them saying, "Hmmm. I understand your sentiments but change is needed for development. Change should be welcomed for progress." He further said that they should not fret over the construction of the dam as the government had assured to help them resettle. The villagers tried their level best to oppose the government's decision and stop the construction of the dam but to no avail. Ultimately they had to give in Son give in. Some villagers settled in the new area which was a valley about eighteen miles away while some took the cash and went elsewhere or invested in some petty business.

Five years passed by since the construction of the dam with beneficial results. But one monsoon went dry and a problem surfaced. The level of the water had gone down considerably and as a result the hillock and the top of the Shiva temple had become visible. This news spread like wildfire. One evening father came home and asked mother if she would like to accompany him to our village where he was going the next day to attend a committee meeting at the dam. Mother was simply overjoyed and immediately agreed She could not hide her excitement.

We started early and reached the dam by noon the next day. The sky was overcast with clouds The locality had undergone quite a change. Mother expressed shock and was in awe to see the changes in the village. The old houses were no longer there. There were two bungalows and a cluster of small buildings for the dam officials. Father had news of a heavy shower at the end of the river which might rise the water level dangerously flooding the entire area. Father thought it apt to move the villagers to safer areas. So he summoned a launch and arranged for a meeting at sundown with the other officials while the villagers came in small boats to have a glimpse of the hillock and visit the temple. The old villagers who knew mother came up to her and talked with her.

Soon there was heavy rain and all the boats were instructed to take the people back. We too boarded the launch to go to the bungalow which was allotted to us. But a scene was created by Abolkara who had grown old and wore a beard as he sat on a rock and refused to board any of the boats. Instead he told the villagers that he had been there in the water since the last five years. Father found it to be utter nonsense and asked him to go to safety in one of the boats but Abolkara refused. So all the others left in their boats, including us in our launch leaving Abolkara behind. As we deboarded the launch at the portico of the bungalow and went upstairs father went to attend his meeting It rained heavily the entire evening till night. Putu, my little sister and I had dinner and went to bed while mother sat by the window watching the rain pouring and waited for father. Around midnight, father came home with Abolkara. He was drenched from head to toe.

"Is there anything to eat?" he asked mother and told her to give Abolkara some change of clothes from the bungalow's wardrobe. He then went to his room to retire for the night leaving mother to take care of Abolkara, who was shivering being immersed in the water for long. Father also told mother that they had narrowly escaped an accident as he had taken the launch again to the dam to save Abolkara. Mother was so full of emotions on knowing that father had risked his life to save Abolkara that she was in loss of words and could just say "Hope you're okay. Please go and rest. It's been a very very long day for you."

Both Putu and I were awakened by the noise and heard how father had rescued Abolkara. So we went in to see father who hardly ever showed any emotions. But he was fast asleep and we stared at him thinking that after all, inside his stern look there was a heart which cared for the people of the village he grew up in and that he was not a heartless man as we had thought him to be because of his serious nature. 

Module 1: Nostalgic Beginnings

(Para 1–2)

• Introduction of the village and its simple agrarian lifestyle.

• The narrator’s early childhood in the village.

• The move to town due to father’s job.

• First recollection of the village during an essay activity.

• Vivid and fond memories of the temple, bull, people, and superstitions.

Module 2: Village Characters and Whimsical Beliefs

(Para 3)

• Introduction of unique village figures like Abolkara and his mother.

• Abolkara’s quirky personality and mystical claims.

• Villagers’ mixed reactions to his oddities.

• Attempted reforms and how Abolkara remained the same.

Module 3: News of Doom – The Coming Submergence

(Para 4)

• The narrator hears of the proposed dam that will submerge the village.

• Emotional reactions of the family.

• Visit from the villagers seeking help.

• Father’s pragmatic view: change is necessary for development.

• Villagers’ emotional attachment to land, ancestors, and deities.

Module 4: Displacement and Resettlement

(Para 5)

• Villagers are compelled to leave.

• Some accept rehabilitation, others take money.

• The narrator witnesses the finality of the relocation.

Module 5: The Temple Emerges Again

(Para 6)

• Drought causes water level to fall.

• Top of Shiva temple reappears—stirs curiosity and nostalgia.

• Father plans a visit to attend a dam committee meeting.

• Mother is excited to return.

Module 6: Return to the Submerged Valley

(Para 7–8)

• Arrival at the changed locality—modern buildings replace the village.

• Emotional shock for the mother.

• Reappearance of Abolkara—now aged and stubborn.

• Heavy rain threatens the area.

• Abolkara refuses to leave—evoking tension and sadness.

Module 7: Redemption and Realisation

(Para 9–10)

• Father risks his life to save Abolkara.

• Abolkara is brought home, cared for by mother.

• Children realize the compassion hidden beneath father’s stoic exterior.

• Story ends on a note of transformation and emotional depth.

Recognising Dignity and Ensuring Equality in a Democracy

Recognising Dignity and Ensuring Equality in a Democracy

In any society, the concept of dignity is deeply tied to how individuals are treated, especially in relation to their caste, religion, gender, class, and economic background. When people are treated unequally because of these social identities, their dignity or self-respect is violated. The real-life experiences of Omprakash Valmiki and the Ansaris illustrate how deeply social prejudices can affect the lives of individuals.

Examples of Discrimination

Two examples from real life show this problem:

• Om Prakash Valmiki, a Dalit boy, was asked to sweep the school just because of his caste. This was wrong and hurt his dignity. His teachers and classmates treated him badly and made him feel less important than others.

• The Ansaris, a Muslim family, were refused a flat for rent just because of their religion. Even when they had money, people didn’t want to rent to them. A dealer even asked them to change their name, which was disrespectful.

In both cases, their self-respect (dignity) was hurt. No one deserves to be treated this way.

Equality in Indian Democracy

The Indian Constitution upholds the equality of all individuals, irrespective of caste, religion, gender, or economic background. While this does not mean that inequality has vanished from society, it does mean that legal recognition of equality exists, and there are mechanisms in place to protect this right. Key constitutional provisions include:

1. Equality before law – All individuals, from the President to a domestic worker, are subject to the same laws.

2. Prohibition of discrimination – No person can be discriminated against on grounds of caste, religion, race, gender, or place of birth.

3. Equal access to public spaces – All citizens can access public places like shops, roads, playgrounds, and wells.

4. Abolition of untouchability – Untouchability is declared illegal and punishable.

To implement these principles, the government uses two main approaches:

• Laws that prohibit discrimination

• Welfare schemes that uplift disadvantaged communities

One such initiative is the Midday Meal Scheme, introduced first in Tamil Nadu and later mandated by the Supreme Court for all states in 2001. It ensures children receive a nutritious cooked lunch in government schools. This has led to:

• Increased school enrollment and attendance

• Better concentration among students

• Reduction in caste-based prejudices as all children eat together

• Employment for marginalized women, including Dalit women

However, despite these efforts, inequalities persist. Dalit children, like Omprakash, still face discrimination in many schools. One major reason for this is that social attitudes change slowly. Many continue to treat people unequally, even when the law prohibits such behavior.

Steps Taken by the Government

To reduce inequality, the government uses laws and programmes.

One such programme is the Midday Meal Scheme:

• Children in government schools get free cooked lunch.

• It encourages poor children to attend school regularly.

• It helps reduce hunger and caste discrimination (as all children eat together).

• It also frees mothers from having to leave work in the middle of the day.

Inequality in Other Democracies

India is not alone. Even in the United States, African-Americans face inequality.

• In the past, Black people were treated very badly. They could not sit in the front of a bus or attend schools with white children.

• In 1955, Rosa Parks, an African-American woman, refused to give up her seat to a white man. This started a big movement called the Civil Rights Movement.

• In 1964, a law was passed to end discrimination based on race, religion, or nationality.

• Yet, even today, many African-Americans are poor and go to low-quality schools, while white children go to better schools.

(Struggles for Equality in Other Democracies

India is not alone in facing challenges of inequality. In the United States, African-Americans continue to struggle for true equality. Historically, they faced legal segregation, as seen in practices like being forced to sit at the back of buses or attend separate schools. A landmark moment came in 1955, when Rosa Parks, an African-American woman, refused to give up her seat to a white passenger. This sparked the Civil Rights Movement, which led to the Civil Rights Act of 1964. This act prohibited discrimination on the basis of race, religion, or nationality and mandated integration in schools.

Despite these legal victories, economic and educational inequality persists. African-American children often attend underfunded public schools with limited facilities, while white children have access to better resources through private schools or well-funded government schools in affluent areas.)

Conclusion

While democratic systems like those in India and the United States guarantee equality by law, the reality is more complex. True equality goes beyond legal provisions—it requires changing societal attitudes, breaking prejudices, and creating equal opportunities for all. This is an ongoing process, and both governments and citizens must work together to uphold the values of dignity, justice, and equality for every individual.

“Equal Right to Vote” and Everyday Inequalities in India

 

“Equal Right to Vote” and Everyday Inequalities in India

The story of Kanta and the real-life narratives of Omprakash Valmiki and the Ansaris reveal a powerful contrast between the legal ideal of equality and the social reality of inequality in democratic India.

1. Universal Adult Franchise – Legal Equality

India is a democracy where the Constitution guarantees every adult citizen the right to vote, regardless of caste, religion, gender, economic status, or education. This is known as Universal Adult Franchise, and it forms the foundation of political equality.

In the story, Kanta, a domestic help, feels proud and empowered as she stands in line with people from different social classes, including her employer. Each person, whether rich or poor, has one vote. This is a moment where legal equality becomes visible and tangible.

2. The Illusion of Real Equality

However, as Kanta’s day unfolds, she begins to question this equality. Although she is politically equal in the polling booth, her daily life is filled with inequality:

• She lives in a slum with poor sanitation.

• She cannot afford to take leave when her child is sick.

• She has to borrow money from her employer, showing her economic dependence.

• She waits in long queues at a government hospital, which is primarily accessed by the poor.

This contrast shows how legal rights do not always translate into equal opportunities or equal dignity in real life.

3. Social Inequality – The Case of Caste Discrimination

The story of Omprakash Valmiki, a Dalit writer, highlights caste-based discrimination in Indian society. Despite legal provisions against caste discrimination, many Dalits still face:

• Humiliation and exclusion in schools.

• Forced manual labor due to caste-based prejudices.

• Verbal and physical abuse.

Omprakash’s experience as a child made to sweep the school instead of studying like his classmates is a shocking example of how deeply entrenched caste hierarchies deny basic dignity and equality.

4. Religious Discrimination – The Case of Mr. and Mrs. Ansari

The second story reflects religious discrimination faced by Muslims in urban housing markets. The Ansaris, despite having the money to rent an apartment, were repeatedly rejected by landlords after their identity was revealed. They were even advised to change their names to something more "acceptable" (like Kumar) to find a house.

This shows how prejudice and stereotypes affect even financially secure individuals and violate the principles of secularism and equality enshrined in the Constitution.

5. Conclusion – Legal Rights vs. Social Reality

The Indian Constitution guarantees equality through:

• Article 14: Equality before law

• Article 15: Prohibition of discrimination

• Article 17: Abolition of untouchability

• Article 19-22: Fundamental rights

However, the real challenge lies in ensuring that these rights are meaningful in everyday life. Stories like those of Kanta, Omprakash, and the Ansaris remind us that true democracy is not just about voting rights, but about ensuring equal dignity, access, and opportunity for all citizens.

To build a just society, we must go beyond the vote and work to eliminate economic, social, and religious barriers that deny people their rightful place in the nation.

Questions and Answers

1. Q: What is universal adult franchise?
   A: The right of every adult citizen to vote, regardless of caste, religion, gender, or income.

2. Q: Who is the main character in the story that goes to vote?
   A: Kanta.

3. Q: What makes Kanta feel proud in the morning?
   A: She feels equal because everyone, rich or poor, gets one vote.

4. Q: Why does Kanta become unsure about equality later in the day?
   A: Because she faces poverty and poor living conditions.

5. Q: Where does Kanta live?
   A: In a slum with a drain behind her house.

6. Q: Why can’t Kanta take a day off from work?
   A: Because she needs to borrow money to treat her sick daughter.

7. Q: What kind of job does Kanta do?
   A: She works as a domestic help.

8. Q: What kind of inequality does Omprakash Valmiki face?
   A: Caste-based discrimination.

9. Q: What is the meaning of the word "Dalit"?
   A: "Broken" – a term used by lower castes to describe themselves.

10. Q: What did the headmaster make Omprakash do in school?
    A: Sweep the school and playground.

11. Q: How did Omprakash feel while sweeping?
    A: Tired, dusty, and humiliated.

12. Q: Who stopped the discrimination against Omprakash at school?
    A: His father.

13. Q: What promise did Omprakash’s father make to the school?
    A: That his son would study there and many more would follow.

14. Q: Who are Mr. and Mrs. Ansari?
    A: A Muslim couple looking to rent a house.

15. Q: Why were the Ansaris denied housing?
    A: Because of their religion and non-vegetarian food habits.

16. Q: What suggestion did the dealer give the Ansaris?
    A: To change their names to "Mr. and Mrs. Kumar."

17. Q: How long did it take the Ansaris to find a house?
    A: One month.

18. Q: What does the Ansari story show?
    A: Religious discrimination in housing.

19. Q: What does Kanta's story reveal about equality?
    A: Voting rights exist, but economic and social inequalities persist.

20. Q: Why is equality in daily life important in a democracy?
    A: Because real equality goes beyond just voting—it includes dignity, opportunity, and freedom from discrimination.

Healthcare and Equality: Indian Realities, Kerala’s Decentralised Model, and the Costa Rican Approach

Healthcare and Equality: Indian Realities, Kerala’s Decentralised Model, and the Costa Rican Approach

1. India’s Unequal Landscape of Care

Aspect	Reality
Supply mix	Public services have stagnated while private facilities—clinics, diagnostic chains, corporate hospitals—have mushroomed, especially in cities.
Cost burden	• Medicines and tests are expensive; barely 1 in 5 Indians can consistently afford all prescribed drugs. • Around 40 % of hospitalised patients must borrow money or sell assets to meet bills. • Even “non-poor” families slide into debt after prolonged illness.
Quality concerns	Profit pressures lead to over-prescription of costly drugs, injections, IV saline, or diagnostic panels when cheaper or simpler options suffice.
Vulnerable groups	• Women’s symptoms often treated late or dismissed. • Tribal and remote areas lack both well-run public centres and private alternatives. • Undernourished households face a vicious cycle—poor nutrition → higher illness → deeper poverty.

2. Why Health Inequity Persists

1. Under-investment in public health: India spends < 2 % of GDP on government health, well below many developing peers.

2. Urban bias: Private providers cluster where paying clientele live; rural and peri-urban belts are underserved.

3. Weak regulation: Pricing, quality, and ethical standards for the private sector are only patchily enforced.

4. Social determinants: Unsafe water, inadequate housing, poor sanitation, and low literacy magnify disease risk—medical care alone cannot fix these.

3. Government’s Constitutional Duty

• Article 21 (Right to Life) obliges the State to ensure timely, affordable, quality health care.

• Courts have ruled that denial or delay of essential treatment violates this right; governments can be ordered to reimburse out-of-pocket costs.

4. Kerala’s Decentralised Experiment (1996 onwards)

Feature	Impact
40 % of state budget devolved to elected panchayats	Local councils could tailor spending to real village needs.
Integrated village plans (water, sanitation, education, women’s development)	Tackled root causes of ill-health alongside curative care.
Monitoring of schools, anganwadis, and health centres	Reduced staff absenteeism, improved immunisation and maternal services.
Remaining gaps	Drug stock-outs, bed shortages, uneven doctor distribution—showing decentralisation must be paired with adequate state-level support and HR planning.

5. Costa Rica: Health Through Peace and Social Spending

• Abolished its army in 1948; defence savings redirected to universal primary health care, education, safe water, sanitation, and housing.

• Comprehensive health education is embedded from primary school onward.

• Achieved life-expectancy and infant-mortality figures comparable to high-income nations, despite modest GDP.

6. Lessons and Policy Directions for India

Domain	Key Actions
Public financing	• Raise government health spending to at least 3 – 4 % of GDP. • Broaden tax-funded insurance (e.g., PM-JAY) to cover outpatient drugs and diagnostics.
Primary care first	Strengthen Health & Wellness Centres, PHCs, mobile clinics; ensure 24×7 drug supplies and diagnostics.
Regulate the private sector	Enforce transparent pricing; mandate rational prescription practices; accredit facilities for quality and patient-safety standards.
Decentralised governance	Give panchayats/urban local bodies real budgets and data dashboards to plan water, sanitation, waste management, and health outreach.
Gender & tribal equity	Recruit female health workers; run culturally sensitive campaigns; locate sub-centres within easy reach of remote hamlets.
Tackle social determinants	Parallel investment in potable water, housing upgrades, clean energy, and nutrition (e.g., fortified foods, POSHAN 2.0).
Health literacy	Integrate school-level health education; leverage digital media for preventive-care messaging.
Community accountability	Social audits, patient charters, and grievance-redress portals to keep both public and private providers answerable.

7. Concluding Insight

Adequate, equitable health care is impossible without robust public systems, fair regulation of private players, and simultaneous investment in the everyday conditions that keep people healthy. Kerala’s decentralisation proves local empowerment can close gaps; Costa Rica shows what is possible when a nation prioritises welfare over warfare. For India, combining these lessons with increased public funding and strong governance offers the clearest path toward health justice for every citizen.