CBSE Class 12 English: Memories of Childhood NCERT Solutions

The two narratives, "The Cutting of My Long Hair" by Zitkala-Sa and "We Too Were Brought Up That Way" by Bama, originate from vastly different cultural contexts yet share a profound commonality of theme. Both stories are retrospective accounts by accomplished writers from marginalized communities, reflecting on their childhood experiences with the dominant mainstream society. The central theme uniting both narratives is the pervasive discrimination, oppression, humiliation, and suffering inflicted upon them as members of subjugated groups. Zitkala-Sa details the prejudice against Native American culture and women, highlighting the forced assimilation that stripped her of her identity through the cutting of her hair and removal of her traditional attire. Bama vividly portrays the indignities faced by Dalits due to the rigid caste system, emphasizing their lack of honor, dignity, and respect. Despite the differing forms of oppression, both authors also share a common thread of nascent rebellion and a determination to overcome their circumstances.

Yes, I strongly agree that injustice in any form is noticed even by children, and the seeds of rebellion are sown early, even if their resistance takes time to manifest. Children possess a natural sensitivity and keen observational power. They perceive deviations from fairness and normalcy around them. Bama's narrative illustrates this when she initially finds the elder's awkwardness in handling the packet of 'vadai' amusing. However, upon learning the reason – the fear of touching the upper-caste landlord's property – her innocence gives way to anger and a sense of injustice. This realization fuels her desire to rebel against the cruel exploitation by the upper castes. Her elder brother wisely channels this anger into a resolve to study hard and progress, planting the seeds for future change. Similarly, Zitkala-Sa demonstrates an early spark of defiance. When told her long hair would be cut, she declares her intention to struggle rather than submit. Her subsequent act of hiding and her physical resistance when discovered, despite being overpowered, clearly show her innate refusal to accept oppression passively. These instances highlight that children are not oblivious to injustice; their reactions, though sometimes delayed or channeled differently, are a testament to their early awareness and inherent desire for fairness.

Bama's experience is a stark depiction of the discrimination inherent in the Indian caste system. Born into a Dalit community, she faces social ostracization, humiliation, and the denial of basic dignity and respect. She observes how her community is forced to live separately, perform menial tasks, and show subservience to upper-caste individuals, who avoid any direct contact with them or their belongings. Zitkala-Sa's experience, on the other hand, portrays racial and cultural discrimination faced by Native Americans at the hands of the dominant white society. She is subjected to assimilationist policies that aim to eradicate her cultural identity. The cutting of her long hair is a deeply symbolic act of subjugation, as in her culture, only defeated warriors had their hair shingled by the enemy. She is also stripped of her traditional soft moccasins and her protective blanket, making her feel indecent and exposed. The unfamiliar rules imposed at the dining table further alienate her. Despite these different forms of oppression, both Zitkala-Sa and Bama exhibit a powerful spirit of rebellion and refuse to be passively subjugated. They actively struggle against the discrimination and barriers imposed upon them. Their ultimate tool for this struggle is education. Both women dedicate themselves to their studies, achieve success, and become writers. Through their writings, they voice their perspectives, challenge the injustices they faced, and continue their fight against the prejudices and societal constraints that sought to limit their spirits.

On her first day in the "land of apples" (which refers to her new boarding school environment), Zitkala-Sa recalls a profoundly unsettling and harsh experience. It was a bitterly cold day, with snow still covering the ground and the trees stripped bare of leaves. The most jarring memory is the loud, metallic clang of a large bell that rang for breakfast. This sound, crashing from the belfry overhead, was excessively loud and penetrated her sensitive ears, marking the beginning of her traumatic experience in an alien environment.

The cacophony of sounds that followed the ringing of the breakfast bell deeply disturbed Zitkala-Sa. She was particularly bothered by the annoying clatter of shoes on the bare floors, which disrupted any sense of peace. Beyond this, she perceived a constant clash of harsh noises and the indistinct murmur of many voices speaking an unknown tongue. These overwhelming and discordant sounds created a sense of being trapped, a "bedlam" from which her spirit desperately struggled to break free in its yearning for lost freedom and familiar sounds.

The girls were marched into the dining room in a disciplined line. Zitkala-Sa observed that the Native American girls were dressed in unfamiliar, stiff shoes and tightly fitting dresses, which felt unnatural and uncomfortable. Many of the younger girls wore sleeved aprons and had their hair cut short (shingled). She noted that these girls seemed indifferent to their appearance, not caring that they were dressed in a way that felt indecent to her.

Zitkala-Sa felt like sinking to the floor during her first day at school, specifically as she was being marched into the dining room with the other girls. She was walking quietly in her soft, traditional moccasins. However, the reason for her intense feeling of wanting to disappear was the removal of her blanket from her shoulders. This act left her feeling exposed and immodestly dressed according to her own cultural standards, causing her deep embarrassment and shame.