Vacations are the best time to relax and enjoy and I eagerly wait for my summer vacations every year. Every year my school closes in the middle of the month of May and reopens by the end of June. Annual exams get over and the results are declared.
This time I got promoted to class nine from class eight. After the hard labor for the examinations, I wanted some rest and also some refreshment. Hence I put aside my books for a few weeks. Next day morning I went out to play with my friends.
It was a very hot and sunny day so we decided to play indoor games. In the evening I asked my father and mother to take me to any of the hill stations because I wanted to beat the heat. My father told me that we cannot go to a hill station because all the hotels and resorts are booked beforehand only.
It was too hot, the sun was scorching and the wind was deliberating. Fortunately my uncle had invited my family to Haridwar where he had reached two weeks earlier. Me and my parents reached Haridwar. My uncle, my aunty and my cousins were all very excited to see all of us. They welcomed us with a warm heart.
At Haridwar I went to the bank of River Ganga in the morning and it was very pleasant to see hundreds of men and women bathing in the stream of Ganga and then offering prayers in the different temples of its “Ghats”.
I requested my uncle to take us to the hilly spots in the vicinity. He was kind enough to take all of us there. The hill sights of Laxmi jhoola, Swargashram and many other spots fascinated me. I saw a large number of trees bearing beautiful fruits and flowers.
The peeping of Sun’s rays in the morning and evening was really very charming. The waterfall at some distances shone like flowing silver in the moonlight. The cool breeze was always felt. No heat or dust of the plain was felt here. I was very much pleased.
We remained there for two whole weeks. From there my father and my uncle planned to go on a pilgrimage. We left for Mathura and Vrindavan. There we had darshan of Dwarkadhish, Rangji, Behariji, and of many other temples.
We then went to Girirajji. We also went to Karoli and Mahaveerji, a place of Jain pilgrimage. The scenery and views of all these places was beautiful and breathtaking.
Of all the vacations in my life, this was my best summer vacation ever, mainly because my cousins were also there. We had collected memories for a lifetime. I told my parents that we will plan similar holidays for every summer vacation, in the coming years.
He firmly nodded to what I said. The vacation was over and I was back to school but my mind was still remembering the sweet memories of the summer vacation. I will await the next summer holidays and would love to go on this type of vacation again and again.
Hope it helps u dear friend....
Mark brainliest.......
Answer:
The sea provided a seaweed poultice. Juana didn't have as much faith in it as she would in a doctor's remedy because the seaweed lacked “authority”.
Explanation:
Great poem. definitely needs some rhyming. i have an idea for just one of your lines
“Why is being me, a crime to you?
Does my skin color sicken them too?”
also maybe
“We all shed the same tears
We all have the same fears
But people treat me different
all across the hemisphere”
In Alan Paton’s Cry, the Beloved Country, John Kumalo and Dubula are united in their opposition to South Africa’s racial injustices. But while Kumalo enumerates grievances without suggesting realistic solutions, Dubula represents positive, pragmatic change—not to mention the possibility of cooperation between whites and blacks. Paton contrasts Kumalo and Dubula to argue that a policy of cooperation and optimism is a far more effective political strategy than attempting to stir up anger and stoking a community’s desire for vengeance.
On the surface, Dubula and John Kumalo seem bonded by their desire to end the tyranny of whites over blacks in South Africa. They are often described respectively as the “heart” and “voice” of the movement for racial equality, nicknames that suggest they are part of one crusading body. The narrator notes that both men have rejected the Christian Church, which pays its white officials higher salaries than its black officials and offers only lip service to the idea that blacks deserve equal status. This shared action shows that both men have a common interest in weakening institutions that reinforce the notion of black inferiority. Both men make concerted efforts to promote black citizens’ economic interests: Kumalo with his calls for an end to the Church’s oppressiveness and Dubula with his demands for a bus boycott. In the novel’s early scenes, the men seem to be one and the same, heroic yet interchangeable figures in the struggle for black equality.
As the story unfolds, however, Paton makes it clear that John Kumalo primarily relies on anger and grievances to mobilize his black followers. Upset by the Church’s practices, he does not attempt to reform the institution or set up a useful alternative for his people, but merely encourages impotent rage throughout Johannesburg. Suspicious that tribal customs are a white tool for suppressing black independence, Kumalo flat-out rejects the entire set of customs, including the useful tribal traditions of monogamy and family bonding. (His disgusted brother notes that Kumalo has not selected new or different customs, but has instead replaced a set of flawed customs with the far more dangerous idea of no customs whatsoever.) Kumalo complains that fear rules the land, but he does not offer a plan for alleviating this fear. The ideas Kumalo advances amount to little more than harsh words and complaints, rather than constructive plans or even short-term suggestions for progress.
By contrast, Dubula stands for hope, cooperation, and a pragmatic approach to social change. Whereas Kumalo can only stew over the poor housing opportunities afforded to black citizens, Dubula initiates a Shanty Town, in which formerly crowded tenants can spread out and await the chimney pipes and iron that Dubula courageously provides. Whereas Kumalo merely rants about the economic plight of black citizens, Dubula proposes and carries out a bus boycott to lower the fares for black passengers—a boycott that has the added effect of changing white citizens from the unified, faceless enemy that Kumalo describes into allies in the struggle for racial justice, as many whites offer car rides to blacks during the boycott, risking courtroom trials of their own. Whereas Kumalo is merely an eloquent “voice,” Dubula is a strong, tireless “heart” that refuses to acknowledge “the fear that rules [Kumalo’s] land.” Dubula rejects a career of complaining in favor of brave, practical, and loving efforts to improve the status of South Africa’s black citizens.
By moving past the superficial similarities between Kumalo and Dubula, Paton implies that a spirit of pragmatism and productivity is far more effective than stirring up rage and making speeches. At first, Dubula and Kumalo seem to be one and the same in their desire for racial equality, reinforcing the notion that civil rights movements tend to involve large, unified fronts. But Kumalo quickly distinguishes himself from Dubula in his unwillingness to put aside grievances and work for tangible change. Dubula, on the other hand, emerges as a hero, energetic and optimistic enough to drive blacks out of their cramped housing and into a makeshift Shanty Town. The genius and audacity of Dubula’s actions may account for Mshingulu’s glowing admiration: Unlike Kumalo, Dubula laughs away “the fear that rules this land.
.... I don’t know hope this helped
