Question
Read the passages, listen to the audio clip, and then choose the best answer to each question.
Passage 1: from January 6, 1941: State of the Union (Four Freedoms)
by Franklin D. Roosevelt
2 In the future days, which we seek to make secure, we look forward to a world founded upon four essential human freedoms
2 The first is freedom of speech and expression everywhere in the world.
3 The second is freedom of evmy person to worship God in his own way everywhere in the world.
The third is freedom from want-which, trusted to world terms, means economic understandings which will secure to every nation a healthy peace its inhabitants-erywhere in the world.
The fourth is freedom from fested into world terms, means a world-wide reduction of armaments to such a point and in such a thoroshe national position to commit an act of physical aggression against any neighborsmel
6. That is no vision of a distant menmattainable in our own time and generation. That kind of world is the very tyranny which the dictators seek to create with the crush of a bomb
7. To that new order we oppone the presciety is able to face schemes of world domination and foregracia
Since the beginning of our anaricarantee-in a perpetual peaceful revolution-a revolution which goes on steely anjustung is to shanging conditions without the concentration camp or the quick time in the din The world onter which we seek is the cooperation of free countries, working together in a friendly, civilized society.
This nation has placed its destiny in the hands and heads and hearts of its millions of free men and women, and its faith in freedom under the guidance of God. Freedom means the suprematy of human rights everywhere. Our support goes to those who struggle to gain those rights or keep them. Our strength is our unity of purpose. To that high concept there can be no end save victory.
Passage 2: On Freedom
by Kahlil Gibran
And an orator said, Speak to us of Freedom.
And he answereds
At the city gate and by your fireside i have seen you prostrate yourself and worship your own freedom, Even as slaves humble themselves before a tyrant and praise him though he slays them.
5. Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff.
And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfilment
You shall be free Indeed when your days are not without a care nor your nights without a want and a grief, But rather when these things girdle your life and yet you rise above them naked and unbound.
And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour?
10 in truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle your eyes
And what is it but fragments of your own self you would discard that you may become free?
If it is an unjust low you would abolish, that law was written with your own hand upon your own forehead. You cannot erase it by burning your law books not by washing the foreheads of your judges, though you pour the sea upon them.
And if it is a despot you would dethrone, seu first thit his throne erected within you is destroyed.
15 For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their own pride?
And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared.
Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape
These things move within you as lights and shadows in pairs that cling
20 And when the shadow fades and is no more, the light that lingers becomes a shadow to another light. And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.Read the passages and choose the best answer to each question.
Passage 1: Gandhi's Spinning Wheel
by Claire C. McKiernan
1 When the British ruled India in the mid-1800s, cotton was such a desirable commodity that they forced the Indians to ship all raw cotton to England for cloth manufacturing. The Indian people then had to buy their clothing, made from Indian cotton, from Britain.
2 It was injustices such as this one that strengthened Mahatma Gandhi's belief in the need for an independent India. In 1915, he founded the Sabarmati eshrom. One of the main occupations in the ashrom was making hand-woven cloth from locally grown cotton. Gandhi believed that the unique indian traditions of spinning and weaving cloth were being lost. So, he bought a spinning wheel, called a chorkha in india, and learned how to spin yarn. He spun yarn daily, often for hours, and in complete silence. He was confident that if the Indian people learned once again to make cloth, they would not need to buy clothing from British textile mills.
Meet the Khad!
Gandhi wove his own garments. He required people who lived on the ashram to make their own clothing and vow never to wear or purchase imported cloth. This hand-spun Indian cloth was called khodi. Before long, people who wore simple white khodi were recognized as followers of Gandhand his peaceful resistance to British rule. As khodi became symbolic, so did the spinning wheel itself. In 1921, Gandhi became the head of the indian National Congress. He wanted the other congressmen to wear homespun clothing and either learn to use a shorkha spinning 2,000 yards of thread each montanaone else to do it. He felt that spinning was economical and would help unite the Indian people. Although was unable to enforce this rule, his passion was admired
4 Even the Indian National Congress Bag festures chocad at the center and was made from homespun Indian cotton, It was first flown in 1923 Soon after, it became a national symbol of independence, causing numerous -skirmishes with the British and even leading to indian arrests. It was adopted officially by the Indian National Congress In 1931
A Powerful Symbal
5 When India gained independence from Britain in 1947, the Indian National Congress tricolor flag remained. The orange stripe stands for courage and strength, the white for truth and peace, and the green for faith and courage Gandhi hoped the chorkho would remain at the center of the new indian flag. The spinning wheel was both a symbol of peaceful resistance and victory.
6 Instead, a different kind of wheel, the Ashoka Choirs, was adopted for the center of the flag. The Ashokal Chatru is based on the Buddhist dharma chakra, or wheel of life. The ancient Indian emperor Ashoka was a follower of Buddhism and known for his virtues of compassion and forgiveness. And, it was these virtues that Gandh embodied. Also, it was Gandhi who, along with his simple wooden spinning wheel, helped make Indian self-rule a realityNICC
Passage 2: from The Story of My Experiments with Truth by Mohandas K. Gandhi
I The object that we set before ourselves to be able to clothe ourselves entirely in cloth manufactured by our own hands. We therefore forthwith discarded the use of mill-woven cloth, and all the members of the Ashram resolved to wear hand-woven cloth made from Indian yam only. The adoption of this practice brought us a world of experience, It enabled us to know, from direct contact, the conditions of life among the weavers, the extent of their production, the handicaps in the way of their obtaining their yarn supply, the way in which they were being made victims of fraud, and, lastly, their ever growing indebtedness. We were not in a position immediataly to manufacture all the cloth for our needs. The alternative therefore was to get our cloth supply from handloom weavers. But ready-made cloth from Indian milli-yarn was not easily obtainable either from the cloth-dealers or from the weavers themselves. All the fine cloth woven by the weavers was from foreign yum, since indian mills did not spin fine counte? Even today the outturn of higher counts by Indian mills is very limited, whilst highest counts they cannat spin at all, it was after the greatest effort that we were at last able to find some weavers who -condescended to weave Swadeshi yarn for us, and anly on condition that the Ashram would take up all the cloth that they might produce. By thus adopting cloth woven from mill-yarn as our wear, and propagating it among our friends, we made ourselves voluntary agents of the Indian spinning mills. This in its turn brought us into contact with the mills, and enabled us to know something about their management and their handicaps. We saw that the aim of the mills was more and more to weave the yam spun by them, their cooperation with the handloom weaver was not willing, but unavoidable and temporary. We became inpatient to be able to spin our own yarm. It was clear that, until we could do this ourselves, dependence on the mills would remain. We did not feel that we could render any service to the country by continuing as agents of indian spinning mills.
2 in the year 1975) was taken by my Gujarati briends to preside at the Broach Educational Conference. It was here that I discovered that remarkable lady Sangaben Majmundal She was a widow, but her enterprising spint knew no bounds. Her education, in the accepted sense of the term, was not much. But in courage and commonsense the easily surpassed the general run of our educated women. She had already got rid of the curse of untouchabl and fearlessly moved among and served the suppressed classes. She had means of her own, and her needs were few. She had a well seasoned constitution, and went about everywhere without an escort. She felt quite at home on horseback, I came to know her more intimately at the Godhra Conference. To her i poured out my grief about the charkha, and she lightened my burden by a promise to prosecute an earnest and incessant search for the spinning wheel
Annotate all of these passages with the following:
-names
-Dates
-figurative language
-vocabulary
-things I find interesting
Passage 1: from January 6, 1941: State of the Union (Four Freedoms)
by Franklin D. Roosevelt
2 In the future days, which we seek to make secure, we look forward to a world founded upon four essential human freedoms
2 The first is freedom of speech and expression everywhere in the world.
3 The second is freedom of evmy person to worship God in his own way everywhere in the world.
The third is freedom from want-which, trusted to world terms, means economic understandings which will secure to every nation a healthy peace its inhabitants-erywhere in the world.
The fourth is freedom from fested into world terms, means a world-wide reduction of armaments to such a point and in such a thoroshe national position to commit an act of physical aggression against any neighborsmel
6. That is no vision of a distant menmattainable in our own time and generation. That kind of world is the very tyranny which the dictators seek to create with the crush of a bomb
7. To that new order we oppone the presciety is able to face schemes of world domination and foregracia
Since the beginning of our anaricarantee-in a perpetual peaceful revolution-a revolution which goes on steely anjustung is to shanging conditions without the concentration camp or the quick time in the din The world onter which we seek is the cooperation of free countries, working together in a friendly, civilized society.
This nation has placed its destiny in the hands and heads and hearts of its millions of free men and women, and its faith in freedom under the guidance of God. Freedom means the suprematy of human rights everywhere. Our support goes to those who struggle to gain those rights or keep them. Our strength is our unity of purpose. To that high concept there can be no end save victory.
Passage 2: On Freedom
by Kahlil Gibran
And an orator said, Speak to us of Freedom.
And he answereds
At the city gate and by your fireside i have seen you prostrate yourself and worship your own freedom, Even as slaves humble themselves before a tyrant and praise him though he slays them.
5. Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff.
And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfilment
You shall be free Indeed when your days are not without a care nor your nights without a want and a grief, But rather when these things girdle your life and yet you rise above them naked and unbound.
And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour?
10 in truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle your eyes
And what is it but fragments of your own self you would discard that you may become free?
If it is an unjust low you would abolish, that law was written with your own hand upon your own forehead. You cannot erase it by burning your law books not by washing the foreheads of your judges, though you pour the sea upon them.
And if it is a despot you would dethrone, seu first thit his throne erected within you is destroyed.
15 For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their own pride?
And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared.
Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape
These things move within you as lights and shadows in pairs that cling
20 And when the shadow fades and is no more, the light that lingers becomes a shadow to another light. And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.Read the passages and choose the best answer to each question.
Passage 1: Gandhi's Spinning Wheel
by Claire C. McKiernan
1 When the British ruled India in the mid-1800s, cotton was such a desirable commodity that they forced the Indians to ship all raw cotton to England for cloth manufacturing. The Indian people then had to buy their clothing, made from Indian cotton, from Britain.
2 It was injustices such as this one that strengthened Mahatma Gandhi's belief in the need for an independent India. In 1915, he founded the Sabarmati eshrom. One of the main occupations in the ashrom was making hand-woven cloth from locally grown cotton. Gandhi believed that the unique indian traditions of spinning and weaving cloth were being lost. So, he bought a spinning wheel, called a chorkha in india, and learned how to spin yarn. He spun yarn daily, often for hours, and in complete silence. He was confident that if the Indian people learned once again to make cloth, they would not need to buy clothing from British textile mills.
Meet the Khad!
Gandhi wove his own garments. He required people who lived on the ashram to make their own clothing and vow never to wear or purchase imported cloth. This hand-spun Indian cloth was called khodi. Before long, people who wore simple white khodi were recognized as followers of Gandhand his peaceful resistance to British rule. As khodi became symbolic, so did the spinning wheel itself. In 1921, Gandhi became the head of the indian National Congress. He wanted the other congressmen to wear homespun clothing and either learn to use a shorkha spinning 2,000 yards of thread each montanaone else to do it. He felt that spinning was economical and would help unite the Indian people. Although was unable to enforce this rule, his passion was admired
4 Even the Indian National Congress Bag festures chocad at the center and was made from homespun Indian cotton, It was first flown in 1923 Soon after, it became a national symbol of independence, causing numerous -skirmishes with the British and even leading to indian arrests. It was adopted officially by the Indian National Congress In 1931
A Powerful Symbal
5 When India gained independence from Britain in 1947, the Indian National Congress tricolor flag remained. The orange stripe stands for courage and strength, the white for truth and peace, and the green for faith and courage Gandhi hoped the chorkho would remain at the center of the new indian flag. The spinning wheel was both a symbol of peaceful resistance and victory.
6 Instead, a different kind of wheel, the Ashoka Choirs, was adopted for the center of the flag. The Ashokal Chatru is based on the Buddhist dharma chakra, or wheel of life. The ancient Indian emperor Ashoka was a follower of Buddhism and known for his virtues of compassion and forgiveness. And, it was these virtues that Gandh embodied. Also, it was Gandhi who, along with his simple wooden spinning wheel, helped make Indian self-rule a realityNICC
Passage 2: from The Story of My Experiments with Truth by Mohandas K. Gandhi
I The object that we set before ourselves to be able to clothe ourselves entirely in cloth manufactured by our own hands. We therefore forthwith discarded the use of mill-woven cloth, and all the members of the Ashram resolved to wear hand-woven cloth made from Indian yam only. The adoption of this practice brought us a world of experience, It enabled us to know, from direct contact, the conditions of life among the weavers, the extent of their production, the handicaps in the way of their obtaining their yarn supply, the way in which they were being made victims of fraud, and, lastly, their ever growing indebtedness. We were not in a position immediataly to manufacture all the cloth for our needs. The alternative therefore was to get our cloth supply from handloom weavers. But ready-made cloth from Indian milli-yarn was not easily obtainable either from the cloth-dealers or from the weavers themselves. All the fine cloth woven by the weavers was from foreign yum, since indian mills did not spin fine counte? Even today the outturn of higher counts by Indian mills is very limited, whilst highest counts they cannat spin at all, it was after the greatest effort that we were at last able to find some weavers who -condescended to weave Swadeshi yarn for us, and anly on condition that the Ashram would take up all the cloth that they might produce. By thus adopting cloth woven from mill-yarn as our wear, and propagating it among our friends, we made ourselves voluntary agents of the Indian spinning mills. This in its turn brought us into contact with the mills, and enabled us to know something about their management and their handicaps. We saw that the aim of the mills was more and more to weave the yam spun by them, their cooperation with the handloom weaver was not willing, but unavoidable and temporary. We became inpatient to be able to spin our own yarm. It was clear that, until we could do this ourselves, dependence on the mills would remain. We did not feel that we could render any service to the country by continuing as agents of indian spinning mills.
2 in the year 1975) was taken by my Gujarati briends to preside at the Broach Educational Conference. It was here that I discovered that remarkable lady Sangaben Majmundal She was a widow, but her enterprising spint knew no bounds. Her education, in the accepted sense of the term, was not much. But in courage and commonsense the easily surpassed the general run of our educated women. She had already got rid of the curse of untouchabl and fearlessly moved among and served the suppressed classes. She had means of her own, and her needs were few. She had a well seasoned constitution, and went about everywhere without an escort. She felt quite at home on horseback, I came to know her more intimately at the Godhra Conference. To her i poured out my grief about the charkha, and she lightened my burden by a promise to prosecute an earnest and incessant search for the spinning wheel
Annotate all of these passages with the following:
-names
-Dates
-figurative language
-vocabulary
-things I find interesting
Answers
GPT-4o mini
Sure! Here’s an annotation of the provided passages focusing on names, dates, figurative language, vocabulary, and interesting points:
### Passage 1: from January 6, 1941: State of the Union (Four Freedoms) by Franklin D. Roosevelt
#### Names:
- Franklin D. Roosevelt (author)
- Dictators (implied reference to authoritarian regimes)
#### Dates:
- January 6, 1941 (date of the address)
#### Figurative Language:
- "tyranny which the dictators seek to create with the crush of a bomb" (metaphor describing the threatening nature of dictatorship)
- "the very tyranny" (emphasizing the oppressiveness of such regimes)
- "the cooperation of free countries, working together in a friendly, civilized society" (idealized vision of global unity)
#### Vocabulary:
- "essential human freedoms"
- "economic understandings"
- "physical aggression"
- "supremacy of human rights"
#### Things I Find Interesting:
- Roosevelt's vision of "Four Freedoms" serves as a foundation for human rights discussions.
- The emphasis on global unity and support for those fighting for rights is a powerful sentiment reflective of WWII dynamics.
---
### Passage 2: On Freedom by Kahlil Gibran
#### Names:
- Kahlil Gibran (author)
#### Dates:
- None specified
#### Figurative Language:
- "chains which you at the dawn of your understanding have fastened around your noon hour" (metaphor for self-imposed limitations)
- "your freedom is the strongest of these chains" (irony about the nature of freedom)
#### Vocabulary:
- "prostrate," "tyrant," "naked and unbound"
- "girdle," "fragments," "despot"
#### Things I Find Interesting:
- Gibran explores the paradox of freedom as something that can become a burden.
- The philosophical depth regarding internal rather than external chains challenges conventional views of freedom.
---
### Passage 3: Gandhi's Spinning Wheel by Claire C. McKiernan
#### Names:
- Mahatma Gandhi (central figure)
- Indian National Congress (political party)
- Ashoka Chakra (ancient symbol)
#### Dates:
- Mid-1800s (British rule in India)
- 1915 (founding of the Sabarmati Ashram)
- 1921 (Gandhi's leadership in Congress)
- 1947 (India's independence)
#### Figurative Language:
- "spinning wheel itself" (symbol of resistance)
- "became a national symbol of independence" (metaphorical transformation of a simple object into a powerful emblem)
#### Vocabulary:
- "ashram," "khadi"
- "symbolic," "peaceful resistance"
#### Things I Find Interesting:
- The spinning wheel and khadi as emblems of self-sufficiency and national identity.
- The grassroots movement initiated by Gandhi that engaged ordinary people in India's independence struggle.
---
### Passage 4: from The Story of My Experiments with Truth by Mohandas K. Gandhi
#### Names:
- Mohandas K. Gandhi (author)
- Sangaben Majmundar (influential figure mentioned)
#### Dates:
- 1975 (noted event in Gandhi's tale, though this appears to be a typo; Gandhi was assassinated in 1948)
#### Figurative Language:
- "chains" and "yoke" (metaphors for oppression and burden despite the desire for freedom)
- "agents of the Indian spinning mills" (literal and metaphorical description of Gandhi's followers)
#### Vocabulary:
- "Swadeshi" (applying to self-reliance)
- "handloom," "yarn," "cloth-woven"
#### Things I Find Interesting:
- Gandhi’s deep connection to the weavers and the realities of their struggles highlights his commitment to understanding local issues.
- The emphasis on direct action (spinning yarn) as a form of resistance speaks to the intersection of personal and political empowerment.
This annotation organizes the relevant components for each passage, allowing for a deeper understanding of their themes and significance.
### Passage 1: from January 6, 1941: State of the Union (Four Freedoms) by Franklin D. Roosevelt
#### Names:
- Franklin D. Roosevelt (author)
- Dictators (implied reference to authoritarian regimes)
#### Dates:
- January 6, 1941 (date of the address)
#### Figurative Language:
- "tyranny which the dictators seek to create with the crush of a bomb" (metaphor describing the threatening nature of dictatorship)
- "the very tyranny" (emphasizing the oppressiveness of such regimes)
- "the cooperation of free countries, working together in a friendly, civilized society" (idealized vision of global unity)
#### Vocabulary:
- "essential human freedoms"
- "economic understandings"
- "physical aggression"
- "supremacy of human rights"
#### Things I Find Interesting:
- Roosevelt's vision of "Four Freedoms" serves as a foundation for human rights discussions.
- The emphasis on global unity and support for those fighting for rights is a powerful sentiment reflective of WWII dynamics.
---
### Passage 2: On Freedom by Kahlil Gibran
#### Names:
- Kahlil Gibran (author)
#### Dates:
- None specified
#### Figurative Language:
- "chains which you at the dawn of your understanding have fastened around your noon hour" (metaphor for self-imposed limitations)
- "your freedom is the strongest of these chains" (irony about the nature of freedom)
#### Vocabulary:
- "prostrate," "tyrant," "naked and unbound"
- "girdle," "fragments," "despot"
#### Things I Find Interesting:
- Gibran explores the paradox of freedom as something that can become a burden.
- The philosophical depth regarding internal rather than external chains challenges conventional views of freedom.
---
### Passage 3: Gandhi's Spinning Wheel by Claire C. McKiernan
#### Names:
- Mahatma Gandhi (central figure)
- Indian National Congress (political party)
- Ashoka Chakra (ancient symbol)
#### Dates:
- Mid-1800s (British rule in India)
- 1915 (founding of the Sabarmati Ashram)
- 1921 (Gandhi's leadership in Congress)
- 1947 (India's independence)
#### Figurative Language:
- "spinning wheel itself" (symbol of resistance)
- "became a national symbol of independence" (metaphorical transformation of a simple object into a powerful emblem)
#### Vocabulary:
- "ashram," "khadi"
- "symbolic," "peaceful resistance"
#### Things I Find Interesting:
- The spinning wheel and khadi as emblems of self-sufficiency and national identity.
- The grassroots movement initiated by Gandhi that engaged ordinary people in India's independence struggle.
---
### Passage 4: from The Story of My Experiments with Truth by Mohandas K. Gandhi
#### Names:
- Mohandas K. Gandhi (author)
- Sangaben Majmundar (influential figure mentioned)
#### Dates:
- 1975 (noted event in Gandhi's tale, though this appears to be a typo; Gandhi was assassinated in 1948)
#### Figurative Language:
- "chains" and "yoke" (metaphors for oppression and burden despite the desire for freedom)
- "agents of the Indian spinning mills" (literal and metaphorical description of Gandhi's followers)
#### Vocabulary:
- "Swadeshi" (applying to self-reliance)
- "handloom," "yarn," "cloth-woven"
#### Things I Find Interesting:
- Gandhi’s deep connection to the weavers and the realities of their struggles highlights his commitment to understanding local issues.
- The emphasis on direct action (spinning yarn) as a form of resistance speaks to the intersection of personal and political empowerment.
This annotation organizes the relevant components for each passage, allowing for a deeper understanding of their themes and significance.