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Question
The cherry tree has inspired the poet to compose the poem. Such poems, describing Nature or aspects of Nature are called ‘Nature poems’. Find out some expressions from the poem that bring out the elements of the beauty of Nature.
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Solution
Some expressions from the poem that bring out the elements of the beauty of Nature are as follows:
- “…in the grass”
- “… that summer near the end of May”
- “I found a tree…”
- “…tall grass running wild”
- “…ate the leaves…”
- “…slender stem…”
- “…light and air and sun”
- “…and the rain…”
- “…richer by a cherry tree…”
- “…my own dark cherry…”
- “…-a berry.”
- “Ripened and jeweled in the sun,”
- “…blossoms small…”
- “Pink, fragile, quick to fall”
- …sleepiest breeze”
- “…on the grass…”
- “…through the leaves at the blue Blind sky and the finches as they flew”
- “…dappled green…”
- “…bees in an ecstasy drank…”
- “Of nectar from each bloom and the sun sank”
- “Swiftly, and the stars turned in the sky,”
- “…moon-moths and singing crickets…”
- “…Night and Stars and tree:”
- “That small, the cherry…”
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(Extracted from the Tribune)
(a) (i) What is an air pollutant? (1)
(ii) In what forms are the air pollutants present? (2)
(iii) Why do we feel suffocated in a closed environment? (1)
(iv) What is sick building syndrome? How is it increasing? (2)
(v) How is indoor smoking very hazardous? (1)
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The Sherpas were nomadic people who first migrated from Tibet approximately 600 years ago, through the Nangpa La pass and settled in the Solukhumbu District, Nepal. These nomadic people then gradually moved westward along salt trade routes. During 14th century, Sherpa ancestors migrated from Kham. The group of people from the Kham region, east of Tibet, was called “Shyar Khamba”. The inhabitants of Shyar Khamba, were called Sherpa. Sherpa migrants travelled through Ü and Tsang, before crossing the Himalayas. According to Sherpa oral history, four groups migrated out of Solukhumbu at different times, giving rise to the four fundamental Sherpa clans: Minyagpa, Thimmi, Sertawa and Chawa. These four groups have since split into the more than 20 different clans that exist today
Sherpas had little contact with the world beyond the mountains and they spoke their own language. AngDawa, a 76-year-old former mountaineer recalled “My first expedition was to Makalu [the world’s fifth highest mountain] with Sir Edmund Hillary’’. We were not allowed to go to the top. We wore leather boots that got really heavy when wet, and we only got a little salary, but we danced the Sherpa dance, and we were able to buy firewood and make campfires, and we spent a lot of the time dancing and singing and drinking. Today Sherpas get good pay and good equipment, but they don’t have good entertainment. My one regret is that I never got to the top of Everest. I got to the South Summit, but I never got a chance to go for the top.
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Sherpas working on the Everest generally tend to perish one by one, casualties of crevasse falls, avalanches, and altitude sickness. Some have simply disappeared on the mountain, never to be seen again. Apart from the bad seasons in 1922, 1970 and 2014 they do not die en masse. Sherpas carry the heaviest loads and pay the highest prices on the world’s tallest mountain. In some ways, Sherpas have benefited from the commercialization of the Everest more than any group, earning income from thousands of climbers and trekkers drawn to the mountain. While interest in climbing Everest grew gradually over the decades after the first ascent, it wasn’t until the 1990s that the economic motives of commercial guiding on Everest began. This leads to eclipse the amateur impetus of traditional mountaineering. Climbers looked after each other for the love of adventure and “the brotherhood of the rope” now are tending to mountain businesses. Sherpas have taken up jobs as guides to look after clients for a salary. Commercial guiding agencies promised any reasonably fit person a shot at Everest.
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