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PLUS TWO-ENGLISH LESSON NOTES UNIT-01LESSON-01THE 3LS OF EMPOWERMENT Introduction: “The 3Ls of Empowerment” is a short speech by Christine Lagarde (฀്രി฀്റ്റീൻ ലഗാഡ്). It is about women’s empowerment (฀്്฀്രീശാ฀്฀ീരരണം). Empowering women helps economic growth and development of a country. Christine Lagarde talks about the need of empowering women in the 21st century. She also tells how we can do it. She says learning, labour and leadership can empower women. These are the “3 Ls” of women’s empowerment. Our world is changing fast. The world economy is working hard to grow. Economic growth helps us for a better life. Women can contribute much to economic growth. They are half the world’s population. The contributions of women are important for family economy and national economy. But, the role of women in economic activity is much less now. Why is it so? The Challenge (െവല്െലുിളി) of the 21st Century: In most societies, women do not have equal opportunities with men in the following fields:  Education  Economic activities  Leadership positions An uneducated woman finds it difficult to get a good job. She has to do low-paying (രുച്฀മായ െരുമാനമുള്ള), low-status (രാെവ฀്฀ിടയിലുള്ള) and low-security (฀്ുര฀്฀ിരരവം രുറ฀്฀ ) jobs for an income. Moreover, “equal pay for equal work” is not always followed in the case of women. They are paid less than men for the same job. Globally (ആഗഗാളരല฀്฀ിൽ), women earn (฀്മ്പാദി฀്฀ുര) much less than men do. This is because of the low participation (രുറ฀്฀ പ฀്฀ാളി฀്฀ം) of women in economic activities. As a result, per capita income (ആഗളാഹരി െരുമാനം) goes down. In many societies, women have no right to inherit property (പിരൃ฀്വ฀്฀ിലുള്ള െഅരാശം). Their healthcare (ആഗരാഗയപരിപാലനം ) is often ignored (െഅഗണി฀്฀െവടുര). The 21st century challenge is to end these inequalities of women. It is to empower women and make them equals in society. The First “L” is Learning: Learning means education. It is the basis of every change. Women’s empowerment through education is essential (฀്പധാനെവട്ട) in the developing world. “If you educate a boy, you train a man. If you educate a girl, you train a village”. This is an African adage (ആ฀്രി฀്฀ൻ െപവചാല്ല). ് Educating the girl child helps social progress. Learning is the first step of women’s empowerment. Learning helps women to help themselves and prepare for their future. It helps them to become free, enter the world outside and work. It opens the door of freedom for development. The Second “L” is Labour: A source of income is necessary to improve the living conditions of a woman. It will bring an increase in per capita income also. When more women work, economy grows.

PAGE-02 We must encourage education and healthcare of women. We must create more job opportunities for them. “Equal pay for equal work” should be ensured (ഉെെറുരു฀്฀ുര). Women should have equal right (രുലെയാരാശം) to their parents’ property (฀്വ฀്฀്). Bank loans should be made easily available to them. A change of laws (നിയമ฀്฀ളിൽ മാറ്റം െരു฀്฀ൽ) is necessary for the economic independence (฀്ാമ്പ฀്฀ിര฀്വാര฀്യ ് ം) of women. The Third “L” is Leadership: Here, leadership means positions of power (അധിരാര฀്฀ാന฀്฀ൾ). Women have the potential (െെരി്) to become good leaders. They have their own qualities suitable for leadership. Sometimes, they are better than men in leadership roles. They can take good decisions and guide a team. But many of them do not rise (ഉയരുര) to top positions in government, business and politics. Women sometimes lack (ഇല്ലാരിരി฀്฀ുര) confidence to match their competence (െെരിിവനാ฀്฀ ആ฀്െമിശവാ฀്ം). But they need to change that mindset (മാന฀്ിെരാ฀്฀). They should think, speak and act differently. They should step up (മുഗനാട്ടെുരുര) and take risks. Christine Lagarde calls it “dare the difference” (മാറ്റ฀്฀ിനു രയ്യാറാെുര). Women must build confidence to face challenges. It will change their life and the society. We must also know that even confident women face barriers (฀്പരിബന്ധ฀്฀ൾ ഗനരിടുര) on their way to top positions. We must create a world of equal opportunities and support for women. The values, voice, and contributions of women are important for the progress of the world. ===================================================================

Additional Information:  Pandit Jawaharlal Nehru once said: “If you educate a man you educate an individual, however, if you educate a woman you educate a whole family. Women empowered means mother India empowered”.  Education, income and healthcare are closely related.  “If women ran the world, there would be no problems” is an old saying (െപവചാല്ല്). It means women are more successful in positions of power than men.  ‘Beti Bachao, Beti Padhao’ (Save the daughter, educate the daughter ) is a scheme (പദ്ധരി) of the Government of India. It began in 2015. It aims at welfare (ഗ฀്฀മം) of the girl child. ========================================================================

Activities Question-01: In her speech 'The 3Ls of Empowerment', Christine Lagarde speaks about the importance of learning in empowering women. Do Indian women get an equal space in the society? Write a paragraph of about 100 words on the social, cultural and economic status of Indian women. Question-02: Imagine that a leading activist for women's rights is visiting your school. You are one of the students who got an opportunity to interact with her. Frame four questions on the need of women empowerment that you wish to ask. =====================================================================

ANY WOMAN Katharine Tynan REVIEW OF THE POEM Introduction: Katharine Tynan is a poet from Ireland. The poem ‘Any Woman’ reflects (฀്രതിഫലി฀്฀ിക്കുക) Tynan’s view of motherhood (മാതൃതവത്െതക്കുറിച്ചു฀്฀ കാ฀്฀ച ്฀ാട്). The poem is about the importance of mother in a family. Without mother, our house will be lifeless. Mother is the symbol of love and sacrifice (തയാഗം). A house is a house only when there is a mother. The poem is the voice of a mother. Theme of the Poem: The theme of the poem is ‘mother’s love and sacrifice’. It is our mother who makes the house our ‘ sweet home’. Thoughts in the Poem: Mother is the pillars and keystone of the house. She is the fire, light and heat of the family. She is the light of love. Her love and care (฀്ര฀്฀) keep the family together. She cooks food for the family; she does all the washing and cleaning; she makes the curtains for the windows; she prepares the bed for her children to sleep. She is the house from floor to roof. She protects the children from all dangers. The poem ends with a prayer (฀്രാർത്฀ന). Mother prays to Jesus Christ, ‘Take me not till the children grow!’ This is the prayer of every mother. It shows the love of a mother. She lives for her children. Figure of Speech, Structure and Rhyme Scheme of the poem: Metaphor is the figure of speech used in the poem. It is comparison without using ‘ like’. The mother in the poem says, ‘I am the pillars of the house, I am the fire, I am the light, I am the heat, I am the house, etc. Mother is house itself. The poem has a four line stanza form. The first stanza has no rhyme. In other stanzas, the rhyme scheme is ab ab, cd cd. Eg: hearth-earth sun-stone hands-stands alive-thrive Mood of the Poem: Mood of the poem means the type of the poem. ‘Any Woman’ is a metaphorical poem. Metaphor is a comparison. Mother is compared to house. The poet says mother and house are the same. The Language and Tone of the Poem: The poem communicates well to the reader. It is written in simple language in a serious tone. Message of the Poem: The message of the poem is the value (മൂലയം) of motherhood. Her love and support hold the family together (കുടുംബത്െത നിലനിർെുക). ====================================================

UNIT-01: LESSON: 03 MATCHBOX Ashapurna Debi ----------------------------------------------------------------------------------INTRODUCTION: ‘Matchbox’ is a short story written by the Bengali writer, Ashapurna Debi. The writer compares woman to a matchbox (തീപ്െപട്ടി). There is a reason for this comparison. A matchbox has gunpowder in it. It can burn anything. But, it will not burn by itself (฀്വയം). So, it is harmless (അപകടമില്ലാത്തത്). We can keep it anywhere in the house. Women are like matchboxes. They have the strength to react (പ്പതികരിക്കുക). But they are silent. Women suffer from the bad behaviour of men in families and public places. But, very often (പലപ്ൊഴും), they don’t react against it. They are meek (അട฀്฀ി ഒതു฀്฀ി കഴിയു฀്฀) and silent. Men know this. When women begin to react, men will change their bad manners. In fact, man is afraid of woman’s anger. The main characters in the story are Nomita and her husband, Ajit. STORY: THE LETTER Sunday morning. Nomita was in her room on the third floor of the house. She was checking the pockets of Ajit’s dirty (അഴുക്കുപുരണ്ട ) clothes. The washerman (അലക്കുകാരൻ) was waiting outside to take the clothes to wash. Then, Nomita found an envelope (തപാൽ฀്റ്റാമ്പ് പതിച്ച് പ്മൽവിലാ฀്പ്പമഴുതിയ കവർ) in Ajit’s pocket. It was twisted (ചുരുട്ടിക്കൂട്ടിയ). Nomita dropped the clothes in her hands. She sat on the bed and opened the letter. It was from her mother. It came three days ago. Ajit had opened the letter and read it. Then he had twisted it and put it his pocket. He did not tell Nomita about the letter. Ajit’s nature was exactly (അ฀്฀പ്െപതപ്പ฀്฀) like that. He had the key to the letter-box. He always opened and read Nomita’s letter first. Then only he gave it to her. Sometimes, Ajit did not give the letter to her. Nomita had such a doubt. Many times, Nomita had asked Ajit not to open her letters. But, he laughed it away (ചിരിച്ചുതള്ളുക) or scolded (ശകാരിക്കുക) her. Nomita got very angry at Ajit, angry about his ugly (വൃത്തിപ്പകട്ട) habit of opening her letters. Nomita read the letter. It was the usual (പതിവുപ്പാപ്പല) request for some money. Nomita’s mother had written about the difficulties of her life again. Nomita’s mother was a poor widow (വിധവ). She had no son. Her only daughter Nomita was very beautiful. Ajit is rich. He married Nomita because of her beauty. Nomita felt ashamed of her mother’s behavior. Her mother was always begging for money from Ajit, her son-in-law. She was using Nomita to get money from Ajit. Nomita was now thinking of telling her mother to stop this begging. THE QUARREL (വഴക്ക്) Ajit stepped into the room after having a bath (കുളി കഴി฀്฀). ് Nomita roared out (ഗർ฀്฀ിക്കുക) at him, “When did this letter arrive?” Ajit said he just forgot (മറ฀്฀ുപ്പായി) to give it to her. “Liar!” (കള്ളം പറയു฀്฀വൻ) Nomita hissed (പ്കാപപ്ത്താപ്പട ചീറ്റുക) like a snake. “Why did you open my letter?” she asked. “What if I opened it? My own wife’s letter—“, Ajit said.

PAGE-02

Ajit never thought of Nomita’s feelings. He had no respect for her mother. He wanted to hide (ഒെളിിച്ചുപ്പവക്കുക) the letter from Nomita. It was the usual request for money and Ajit ignored (അവഗണിക്കുക) it. Ajit said he had the right (അവകാശം) to open letters to his wife. “What if they are love letters from somebody?” Ajit asked. Nomita, in anger (പ്കാപപ്ത്താപ്പട), called Ajit ‘a common vulgar man’ (വൃത്തിപ്പകട്ടവൻ). In return (തിരിച്ച)് , Ajit called Nomita ‘a dung-picker’s daughter’ (ചാണകംവാരു฀്฀വളുപ്പട മകൾ). “Shut up!” Nomita yelled (അലറുക). Ajit also roared out (ഗർ฀്฀ിക്കുക), “I will do what I want. Can you do anything?” Nomita went out of control. She lighted a matchstick (തീപ്െപട്ടി ഉരയ്ക്കുക) and set fire (തീ പ്പകാളുത്തുക) to her sari. The anchol (฀്ാരിയുപ്പട അറ്റം) of the sari burnt. Ajit jumped to Nomita’s side, caught her sari anchol and put out the fire (തീ തട്ടിപ്പക്കടുത്തുക). Ajit looked at Nomita’s face. He saw the fire in her face (പ്കാപാഗ്฀ി). Ajit became a little afraid. He wanted to calm down Nomita. He tried to speak normally. “A woman, and such anger!” (ഒരു പ്പപണ്െണി് ഇപ്തയും പ്േ฀്യപ്മാ), Ajit asked. BACK TO NORMAL Right then, Rini stepped into the room. She was the niece (ഭർത്താവിെ്പ്പറ ฀്പ് ോരെ്പ്പറ അപ്പല്ല฀്കിൽ ฀്പ് ോരിയുപ്പട മകൾ) of Nomita. ‘The washerman is waiting”, Rini said. “Go tell him I am coming. I am bringing the clothes”, said Nomita in a calm tone (ശാ฀്ത฀്വരത്തിൽ). The quarrel thus ended for the time being (തൽക്കാലപ്ത്തക്ക്). Nomita went into the kitchen, to do the housework (വീട്ട ുപ് ാലി) as usual (പതിവുപ്പാപ്പല). Her sisters-in-law teased (കളിയാക്കുക) her. One of them said, “Why are you so late to come down from upstairs? You are always in love-talk (പ്പണയ฀്ംഭാ฀്ണം) with your husband”. Nomita smiled and said, “Oh No! Our talk is all angry talk.” Her elder sister-in-law noticed (പ്ശ฀്ധിക്കുക) the burnt sari anchol. Nomita laughed and told a lie, “I used the sari anchol to lift a hot pot of water from the stove and it caught fire.” Nomita joined others in cooking. She was trying to appear normal to others. In her mind, it was her mother, how to send some money to her mother. NOMITA-A MATCHBOX Nomita came from a poor family. Ajit, her husband was rich. So, Nomita’s mother always asked for money. This irritated Ajit and he insulted Nomita. Others thought Nomita was living like a queen with Ajit in the rich family. It was not so. Nomita was in pain (മപ്ൊപ്േവെ െഅുഭവിക്കുക). She was in pain because her poor mother was helpless. She was in pain because Ajit always abused (പ്മാശമായി പ്പപരുമാറുക) her. And there was nobody to share the pain. Nomita is like a matchbox. There is a fire within her. It is the fire of all her feelings and emotions. It is the fire of her pain and her anger. However (എ฀്കിലും), she is calm (ശാ฀്തമായ) in front of others. ======================================================

Lesson 4: HOREGALLU by Sudha Murty --------------------------------------Introduction: ‘Horegallu’ is an anecdote (യാഥാർത്ഥസംഭവ฀്฀ളെ അടിസ്ഥാനളെടുത്തിയുള്ള കഥ) by Sudha Murty. The writer tells us about the need to be a good listener ( മറ്റുള്ളവർ പറയുന്നത് ฀്രദ്฀ി฀്฀ു കകൾക്കാൻ താല് പര്യമുള്ളയാൾ ആയിര്ികക്കണ്ടതിന്ളറ ആവരയകത). Sudha Murty writes based on real life experiences. First she speaks about her grandfather. Then she speaks about Ratna, her colleague (സഹ฀്പവത്തക). Both were good listeners. People shared their problems with them. This was a social service. It helped people to relax (ആരവസിക്കുക). ‘Horegallu’ is a stone bench. They are found under banyan trees (ആൽമര്฀്฀ൾ) in Indian villages. Drinking water is kept near the horegallu in earthen pot (മൺകുടം). Tired (ക്ഷീണിതര്ായ) travellers can sit on the horegallu, drink water from the pot and take rest. A horegallu helps travellers to regain (വീളണ്ടടുക്കുക) their strength. ‘Horegallu’ is word in Kannada language. A horegallu is essential (അതയാവരയമായ) in any journey. Life is a journey. We face (കനര്ിടുക) a lot of difficulties in our life. So, we need to stop and take rest. Sometimes we want to share our worries (ദുു฀ഖ฀്฀ൾ). Then somebody comes to listen to us. Such people are like the horegallu. They give us emotional support (വവകാര്ികപിന്തുണ) and help us to relax. SUMMARY: Childhood Days: Sudha Murty was born in 1950 at Shiggaon in North Karnataka. Shiggaon was a little village. Sudha Murty spent her childhood there. In the middle of the village, there was a large banyan tree. During holidays, Sudha Murty played under the banyan tree for hours. There was a horegallu under the banyan tree. Drinking water was kept in earthen pots near the horegallu. Travellers and villagers came to the horegallu when they became tired (ക്ഷ ീണിതര്ായ). They sat on the horegallu and drank water. Thus after having some rest they started their journey (യാ฀്ത) or work again. Grandfather and Horegallu: The horgallu in the village is linked (ബന്฀ളെട്ടിര്ിക്കുക) with Sudha Murty’s grandfather. Her grandfather was retired (ക ാലിയിൽനിന്നും വിര്മി฀്฀) schoolteacher. He would sit under the banyan tree for hours. He would talk to the villagers resting (വി฀്രമിക്കുന്ന) under the tree. The villagers shared their troubles (฀്പയാസ฀്฀ൾ) with grandfather. Sudha Murty’s grandfather just listened to them. It relaxed (ആരവാസം പകര്ുക) and refreshed (ഉേകഷം പകര്ുക) the villagers. The horegallu helped the villagers to have some rest. Moreover, grandfather was always there to listen to them. The villagers always said, ‘Thank God for this horegallu.” Sudha Murty noticed all this. She was a child. She did not understand the importance of the horegallu for the villagers. It was only a stone bench. Grandfather told her, “Child, a horegallu is essential (അതയാവരയമായ) in any journey. Sometimes, we need to stop and rest in our journey. A horegallu helps us for this. We can regain (വീളണ്ടടുക്കുക) our strength and start again.” Ratna, the Colleague (സഹ฀്പവത്തക): Later in life ( ീവിതത്തിൽ പിന്നീളടാര്ിക്കൽ), Sudha Murty met another person. It was Ratna, her colleague. Ratna was like a horegallu for others. Sudha Murty was working in Mumbai. Ratna was a senior clerk in the company. She was middle-aged and always smiling. She was a graduate (സർവ്വകലാരാലാബിര്ുദം ലഭി฀്฀യാൾ). She was with the company for twenty-five years. She enjoyed her job. She was always cheerful (സകന്താഷമുള്ള). Every day, during lunch hours, Ratna would sit with some person in a room. They both would talk for the whole lunch time (ഉ฀്฀ഭക്ഷണസമയം മുഴുവൻ).

PAGE-2 One day Sudha Murty asked Ratna about her long talk with others. Ratna smiled and said, “They share their troubles with me.” “Do you solve (പര്ിഹര്ിക്കുക) their problems?” Sudha Murty asked. “No, I only listen,” Ratna said. Sudha Murty again asked, “How do you help them by listening to them?” Ratna was very patient (ക്ഷമയുള്ള) and loving. She said “God has given me two ears to listen to others. They tell me their worries. I hear them with sympathy (മനസ്സലിവ്). It helps them to relax. And they are ready to start their journey again.” Sudha Murty thought of her grandfather. He had said the same thing. Ratna also said she never revealed (ളെവിെളടുത്തുക) what others told her. Grandfather and Ratna-a comparison: Both Sudha Murty’s grandfather and Ratna were doing social service (സാമൂഹയകസവനം) in their own small ways (അവര്ുകടതായ ളെറിയ ര്ീതിയിൽ). They helped others by listening to them with sympathy (സഹാനുഭൂതി). It was an act of kindness (കാര്ുണയ฀്പവർത്തി). It gave them joy. Their joy was their reward (฀്പതിഫലം). People shared their worries with grandfather and Ratna. Such sharing gave much relief (ആരവാസം) to people. It was social service without spending money (പണള฀്฀ലവില്ലാത്ത സാമൂഹയകസവനം). The horegallu in the village was a stone bench. It gave physical support ( രാര്ീര്ികപിന്തുണ) to the villagers. Grandfather and Ratna were human horegallus. They gave emotional support (വവകാര്ികപിന്തുണ) to others. They had great patience (ക്ഷമ) and sympathy (സഹാനുഭൂതി). They helped the world as good listeners. Our world needs (ആവരയമുണ്ടാവുക) more of such people. ========================================================= Additional material: The following is a horegallu poem. It is not in the English text. Read it. Be a Horegallu Be a horegallu of someoneWho needs your presence. Be kind to those peopleWho have a million problems. Just listen to them. It may not cost you anything. It may give thema relaxed state of mind. Let’s save our beloved ones from depressionWhich may lead to such suicide. Word meaning: presence: സാമീപയം beloved ones: ฀്പിയെളട്ടവർ depression: വിഷാദം, മാനസികെതർ฀്฀ suicide: ആത്മഹതയ ====================================================================================

PAGE-01 UNIT-2: LESSON: 3

THE HOUR OF TRUTH:

One Act Play by Percival Wilde

THE CHARACTERS: 1. Robert Baldwin: Governor in the bank of John Gresham 2. Martha: Wife of Robert Baldwin 3. John: 27 year old son of Robert Baldwin 4. Evie: Daughter of Robert Baldwin 5. Mr. Marshal: President of the Third National Bank ---------------------------------------------------------------------------------------------------------------------------Robert Baldwin is the hero of the play. He is a very honest man. He works in a bank. His salary is sixty dollars a week. John Gresham is the bank owner. Baldwin has been his secretary for the last 20 years. He is also the governor of the bank. He works under Gresham right from the start of the bank. Baldwin and Gresham are old friends. They have known each other for 35 years. Baldwin had even named his son after Gresham, John Gresham Baldwin. Now Gres...