Sunday, July 6, 2025

The Power of a Plate of Rice -Leaderships Skills

 

Leadership skills 
The Power of a Plate of Rice 

-by Ifeoma Okoye

Read the short story 'A Plate of Rice' by Ifeoma Okoye and then answer the questions that follow.

I walked hurriedly to Mr. Aziza's office, breathing heavily in steadily rising anger. Aziza's The January sun was blazing in fury, taking undue advantage of the temporary withdrawal of the seasonal harmattan. As I arrived at the office, which was at the end of the administration block, I remembered one of mother's precepts: "Do nothing in anger. Wait till your anger melts like thick palm oil placed under the sun." Mother was a philosopher of sorts. Poor woman. She passed away before I could reward her for all the sacrifices she made on my behalf, forgoing many comforts just so that I could get some education, and for carrying the financial burden of the family during my father's protracted illness and even after his premature death. In deference to mother, I stood by Mr. Aziza's door for a few seconds, trying to stifle my anger, but failing woefully. Only an angel or an idiot would remain calm in my situation.

At last I knocked on the mottled green door.

"Come in."

Mr. Aziza's authoritative voice hit me like a blow, startling me. I opened the door and walked in, my anger still smouldering.

Mr. Aziza, the Principal of the secondary school where I was teaching, was seated behind a medium-sized desk made of cheap white wood and thickly coated with varnish. Books, files, letter trays, and loose sheets of paper jostled for a place on the desk. He raised his coconut-shaped head, closed the file he was reading, removed his plastic framed spectacles and peered at me.

"Yes, Mrs. Cheta Adu. What do you want?" His voice was on the defensive and the look on his ridged face was intimidating.

We were paid irregularly. Although it was the end of January, the salary in question was for the October of the previous year. Four months without any salary and yet we went to work regularly.

"Yes, I did, Mrs. Cheta Adu.' Mr. Aziza's small, narrow eyes pierced me like a lethal weapon. As one teacher had put it, he paralysed his prey with his eyes before dealing a death blow to them.

"What have I done, Sir?" I asked, trying to load the word 'Sir' with as much sarcasm as I could to indicate how I felt inside.

Mr. Aziza fingered his bulbous nose, a part of his body which had been the butt of many a teacher's joke. He was known to love food more than anything else, and one female teacher had once said that most of what he ate went into his nose.

"You were away from school without permission for four days last week," Mr Aziza finally declared.

My anger, which a few minutes ago had reduced to a simmer, suddenly began to bubble like a pot of ogbono soup when the fire under it is poked.

I said as calmly as I could, "In those four days, Sir, I almost lost my baby. I had already explained the circumstances to you. My baby became very ill suddenly. I had to rush him to hospital. For those four days, Sir, he battled for his life."

"And so?" Mr. Aziza intoned.

Someone knocked at the door and I turned to see the second Vice-Principal's bearded face as he opened it. "I'll be back," a thin lipped, hair-fringed mouth said and disappeared. The appearance of the bearded face was like a comic scene in a Shakespearean tragedy. Christmas and the New Year, a salaried worker was left with little money for the rest of January. And for those who had children in school, paying school fees and buying books and school uniforms for the new school year often became a nightmare. This year was worse for me because I and all the other teachers in the school were last paid in September the year before.

"I am a widow, Sir," I pleaded with Mr. Aziza. "I am the sole bread-winner for my family. Times are hard. My children cannot survive till the end of February without my next salary."

Mr. Aziza said, "I don't want to know, Mrs. Cheta Adu. My decision is final."

He stood up, hitched his trousers, up with his elbows, and walked to a window on his right and peered out of it. He was a small, wiry man, the type mother often told me to be beware of.

Helpless, I stood watching him, a man known for his inflexibility. I knew from my colleagues' experiences that taking my case to the State Schools Management Board would be futile as Mr. Aziza had ingratiated himself with the powerful and high- ranking officers of the Board. As the Principal of one of the elite schools in the state, he had helped their children admitted into his school even when the spoilt ones among them did not pass the entrance examination. I also knew that taking Mr. Aziza to court was out of the question. Where would get I the money for a lawyer? Besides, civil cases had been known to last for months or even years because of unnecessary and often deliberate court adjournments.

Mr. Aziza walked back to his chair and sat down.

I looked hard at him and, without saying anything more, left his office. In a taxi taking me home, I thought about nothing else but Mr Aziza.

This was the second time I had found myself at his mercy. The first time was when, five years ago, I was transferred to his school from a secondary school in Onitsha where I was teaching before my marriage. On reading the letter posting me to his school - I had delivered it to him personally - he had flung it at me and had declared, "I don't want any more female teachers in my school, especially married ones."

"What have we done?", I had wanted to know.

"You're a lazy lot," he had said. "You always find excuses to be away from school. Today it's this child of yours becoming ill who must be taken to hospital, and tomorrow it's the funeral of one relation or another."

When he officially refused to give me a place in his school, I resorted to a tactic I had used always before. I kept calling at his office every day, often without uttering a word, until I broke his resistance and made him accept me. This time, however, I had the feeling that he would not budge, no matter what I did.

When I arrived home after five in the evening, my mother-in-law was walking up and down in front of my flat with my two-year old son, Rapulu, tied on her back, and four-year old Dulue trailing behind her.

"You're late, Cheta," my mother-in-law said. "I was beginning to think you were not going to come home." She looked weary and worried.

"Sorry, Mama, I have some problems at school," I walked to her after hugging Dulue, who had trotted to me. "And how is Rap?" I asked.

"He's ill."

I placed the back of my hand on my younger son's forehead. It was piping hot.

"You're not going to be ill again, Rapulu?" I said under my breath. Aloud I asked, "How long has he been running a temperature, Mama?"

"A short while after you left for school in the morning," my mother-in-law replied.

I helped her untie Rapulu from her back and took him in, Dulue trotting behind me. I stripped Rapulu of his clothes, put him on the settee, fetched a bowl of cold water and a towel and began to sponge him down. He yelled and kicked, but I ignored him. Dulue, with his thumb in his mouth, kept on mumbling that he was hungry, while my mother-in-law stood speechless, watching me.

Presently, I remembered that I should have given Rapulu some fever medicine. I ran into the bedroom in the flat and dashed out with a small bottle. Taking Rapulu in my arms, I gave him a teaspoonful of the bitter-sweet medicine and began to sponge him again.

Mother-in-law soon dozed off. Poor woman, she must have had a trying day. She was a widow too and I had brought her to help me look after my children. Bless her, for what could I have done if she had refused my offer? Another reason why I brought her to live with me was to save costs. I used to send her money every month to supplement the meagre proceeds from her farms.

We had a late lunch of yam and raw palm oil. It was the last piece of yam in the house. I skipped supper because I wanted to make sure that the garri and egusi soup which I had would last for two nights.

The night was a long one. First, I lay awake for fear that Rapulu might become worse, but fortunately the fever did not persist. Then I reviewed all that I had gone through since I lost Afam, my husband who was an only child, in a ghastly motor accident a little more than a year before. He was a brilliant banker. We were at the university together, he studying banking and I mathematics. As luck would have it, we were posted to the same state for our National Youth Service. We became engaged at the end of our service and married shortly after. He died a fortnight after our fifth wedding anniversary and, ever since, my life had become an endless journey into the land of hardship and frustration. I had, under great pressure, spent all our savings to give my husband what my people and his had called a befitting burial, and what I saw as a senseless waste of hard-earned money.

For the better part of the night, I worried over how I was going to pay the January rent, how I was going to feed my two sons and my mother-in-law, and what I was going to do if Rapulu became so ill that he had to be hospitalized again? I already owed two of my friends some money and could not see myself summoning up the courage to go to them again.

I borrowed money again and for two long weeks I managed to feed my family, sometimes going without meals myself. I became irritable, and students complained that I was being too hard on them. My good-natured mother-in-law became equally touchy and nagged me incessantly. My two sons threw tantrums, spending a great deal of time crying. Soon I had no money left and no one to lend me more. I had reached a point when I had to do something drastic or allow my sons to die of hunger.

On the 23rd of February, after school hours, I went to Mr Aziza's office and once again pleaded with him to pay me.

"You're wasting your time, Mrs. Cheta Adu," he said. "I never change my mind. You will receive your salary on the 28th of February and not even one day earlier."

I left his office and waited for him in the outer room. At four o'clock he left his office. I followed him to his house, which was situated near the school main gate, and he turned and asked me why I was following him. I remained silent. He opened the door and walked in. Quietly, I followed him into his sitting room and sat down without any invitation to do so. The room was sparsely furnished. A black and white television stood on top of the shelf next to a small transistor radio. Near them, were a small dining room and a steel back chair.

Mr Aziza lived alone. His wife and six children lived at Onitsha about 100 kilometres away.

Mr. Aziza turned and faced me. "Look, Mrs. Adu, you'll achieve nothing by following me like a dog. You may stay here forever, but you'll not make me change my mind." He disappeared through a door on the right.

Presently, his houseboy walked into the room and began to lay the table. The smell of jollof rice wafted around my nostrils, reactivating in me the hunger which had been suppressed by anger, depression, and desperation. The houseboy finished laying the table and left.

On impulse I left my chair, walked to the dining table and sat down on the chair beside it. Removing the lid on the plate, I stared at the appetising mound of jollof rice. Then I grabbed the spoon beside the plate and began to eat. I ate quickly and not only with relish, but also with vengeance and animosity.

I heard a door squeak and turned to see Mr. Aziza walk into the sitting room. His jaw dropped and his mouth remained open as he stared at me.

"What do you think you're doing, Mrs. Cheta Adu?" he bellowed, finding his tongue at last. Disbelief was written all over his face.

I ignored the question and continued to help myself to the rice. I scooped a large piece of meat into my mouth, my cheeks bulging.

Mr. Aziza strode to the table, snatched the spoon from me with his right hand and with his left snatched the plate of rice away from me. It was almost empty now. I rose from the chair and moved a little bit back from him, thinking he was going to hit me.

He faced me, his eyes deadly. "Get out of my house, I say, get out!"

"Not until I receive my salary," I said calmly. Desperation had given me a form of courage I had not experienced before.

Mr. Aziza barked at me. "Get out. Go to the Bursar. Tell him I said he can pay you now."

I said calmly, "He'll not believe me. Why not give me a note for him?"

He scribbled a note, threw it at me and I grabbed it. Trying hard to suppress a smile, I said, "Thank you, Sir," and left the room, still chewing the rubbery meat in my mouth.




Wednesday, July 2, 2025

BKS/BGP/IKS Semester 3

 






Importance of Oral Tradition in Indian Culture:-

Oral tradition means passing knowledge, stories, and culture by speaking instead of writing. In India, this has been very important to keep history, religion, and art alive.


Aspect of Importance

Description

Modern Relevance/Application

Cultural Preservation

Ancient Indian oral traditions, like the Vedas, epics (Ramayana, Mahabharata), folk tales, myths, and proverbs, were meticulously transmitted across generations without writing. This ensured the survival of a vast body of knowledge, values, and narratives.

Safeguarding Intangible Heritage: Many communities in India still preserve their unique histories, languages, and identities through oral narratives (e.g., tribal storytelling, regional folk songs). This helps combat cultural erosion in a globalized world and maintains linguistic diversity. UNESCO has recognized Vedic chanting as a Masterpiece of Oral and Intangible Heritage of Humanity.

Linguistic and Literary Legacy

The rigorous methods of oral transmission (e.g., Patha traditions in Vedic chanting) ensured unparalleled accuracy in preserving the phonetic and grammatical structures of Sanskrit. This foundation was crucial for the development of highly sophisticated linguistic sciences like Panini's grammar.

Understanding Sanskrit and Indian Languages: The preserved oral tradition provides critical insights into the evolution of Sanskrit and its influence on modern Indian languages. It aids in linguistic research, teaching ancient texts, and appreciating the deep linguistic roots of India. The meticulous preservation methods inspire contemporary efforts in language documentation and revitalization.

Educational Philosophy and Pedagogy

The Guru-Shishya parampara (teacher-disciple tradition) emphasized direct, experiential learning, memorization techniques, and a holistic approach to education, focusing on intellectual, moral, and spiritual development. Knowledge was "co-created" through dialogue and practice.

Holistic Learning Models: Modern education systems can draw inspiration from the gurukul system's emphasis on personalized mentorship, character building, and the integration of diverse subjects. The focus on deep understanding over rote learning and the strong teacher-student bond remain valuable pedagogical ideals. Techniques for memory and concentration embedded in oral traditions can inform modern learning strategies.

Moral and Ethical Values

Epics, Puranas, and folk tales, passed down orally, served as vehicles for transmitting ethical principles, social norms, and philosophical insights. They provided moral guidance and shaped societal values.

Ethical Frameworks for Society: These narratives continue to be a rich source of moral and ethical lessons, influencing contemporary literature, media, and popular culture (e.g., through adaptations in movies and TV shows). They offer timeless wisdom relevant to personal conduct, family values, and societal harmony.

Performing Arts and Storytelling

Oral tradition was intrinsically linked with performance arts like storytelling (Katha, Harikatha), drama, music (Samaveda as a root of Indian classical music), and dance. These forms were dynamic and often adapted to local contexts.

Vibrant Artistic Expressions: Ancient oral storytelling forms are still alive and evolving in contemporary India, often incorporating modern themes. They continue to be a source of entertainment, education, and social commentary. This tradition inspires modern performing arts, film, and digital storytelling, ensuring cultural continuity and innovation.

Historical and Genealogical Insight

While not always "history" in the modern sense, oral traditions contain rich historical memory, accounts of community origins, migrations, and significant events. Elders were considered reservoirs of this wisdom.

Tracing Ancestry and Community Histories: Oral histories complement written records, providing invaluable qualitative data for genealogical research and understanding regional and local histories, especially for communities with limited written documentation. They offer unique perspectives on past struggles, triumphs, and daily life.

Cognitive Development

The rigorous training involved in memorizing vast texts through specific chanting and recitation techniques (e.g., Jatapatha, Ghanapatha) fostered exceptional memory, concentration, and cognitive abilities.

Brain Training and Mental Discipline: The sophisticated mnemonic devices and recitation practices can offer insights for cognitive science and memory enhancement techniques. The discipline required for such transmission highlights the potential for developing mental acuity beyond conventional learning methods.


Vedangas and their importance

 

Vedanga

Meaning / Focus

Importance in Understanding Vedas

Analogy to

Veda Purusha

Key Texts/Concepts

Linguistics

1. Shiksha (शिक्षा)

Phonetics, pronunciation, accentuation, and the science of proper articulation of Vedic sounds.

Ensures the correct recitation and intonation of Vedic mantras, which is believed to maintain their ritual purity and efficacy. Any change in sound can lead to a change in results.

Nose / Breath

Pratisakhyas

(e.g., Rigveda-Pratisakhya, Paniniya Shiksha, Yajnavalkya Shiksha)

2. Vyakarana (व्याकरण)

Grammar, linguistic analysis, word formation, root words, and sentence structures.

Essential for understanding the structure and meaning of the Sanskrit language in which the Vedas are written. It provides insights into mastering the language and ensures correct interpretation.

Mouth

Panini’s Ashtadhyayi, along with commentaries by Vararuci and Patanjali (Mahabhashya).

3. Nirukta (निरुक्त)

Etymology, explanation of obscure, archaic, and symbolic terms found in the Vedas.

Helps in analyzing and interpreting the deeper meanings and symbolism of Vedic words, especially those with unclear ancient uses.

Ears

Yaska’s Nirukta, which is a commentary on Nighantu (a list of Vedic words).

4. Chhanda (छन्दस्)

Meter, prosody, and the study of poetic meters used in Vedic hymns.

Determines the poetic rhythm and meter of Vedic verses, guiding the context and usage of mantras and acting as an error-correcting tool for recitation.

Feet

Chandas Shastra (e.g., Pingala’s Chandahshastra)

Mathematics

5. Kalpa (कल्प)

Ritual rules, ordinances, and procedures for performing Vedic sacrifices and ceremonies.

Provides systematic guidelines and mnemonic tools (Sutras) for conducting complex Vedic rituals, ensuring their accurate execution. It's the applied science of the Vedas.

Arms

Kalpasutras

(Shrauta Sutras, Grihya Sutras, Dharma Sutras, Shulba Sutras)

6. Jyotisha (ज्योतिष)

Astronomy and astrology, focusing on timekeeping and determining auspicious times for rituals.

Connects earthly events with cosmic movements, providing the knowledge to ascertain the proper and auspicious times (muhurta) for performing various Vedic rites and ceremonies based on celestial positions.

Eyes

Jyotisha Vedanga texts (e.g., Lagadha’s Vedanga Jyotisha)






Monday, June 30, 2025

Action Will Be Taken - Empathy Skills

 


Empathy Skills 
Action Will Be Taken by Heinrich Boll

Probably one of the strangest interludes in my life was the time I spent as an employee in Alfred Wunsiedel’s factory. By nature, I am inclined more to pensiveness and inactivity than to work, but now and again prolonged financial difficulties compel me – for pensiveness is no more profitable than inactivity – to take on a so-called job. Finding myself once again at a low ebb of this kind, I put myself in the hands of the employment office and was sent with seven other fellow-sufferers to Wunsiedel’s factory, where we were to undergo an aptitude test.

The exterior of the factory was enough to arouse my suspicions: the factory was built entirely of glass brick, and my aversion to well-lit buildings and well-lit rooms is as strong as my aversion to work. I became even more suspicious when we were immediately served breakfast in the well-lit, cheerful coffee shop: pretty waitresses brought us eggs, coffee and toast, orange juice was served in tastefully designed jugs, goldfish pressed their bored faces against the sides of pale-green aquariums. The waitresses were so cheerful that they appeared to be bursting with good cheer. Only a strong effort of will – so it seemed to me -restrained them from singing away all day long. They were as crammed with unsung songs as chickens with unlaid eggs.

Right away I realized something that my fellow-sufferers evidently failed to realize: that this breakfast was already part of the test; so I chewed away reverently, with the full appreciation of a person who knows he is supplying his body with valuable elements. I did something which normally no power on earth can make me do: I drank orange juice on an empty stomach, left the coffee and egg untouched, as well as most of the toast, got up, and paced up and down in the coffee shop, pregnant with action.

As a result I was the first to be ushered into the room where the questionnaires were spread out on attractive tables. The walls were done in a shade of green that would have summoned the word “delightful” to the lips of interior decoration enthusiasts. The room appeared to be empty, and yet I was so sure of being observed that I behaved as someone pregnant with action behaves when he believes himself unobserved: I ripped my pen impatiently from my pocket, unscrewed the top, sat down at the nearest table and pulled the questionnaire toward me, the way irritable customers snatch at the bill in a restaurant.

Question No. 1: Do you consider it right for a human being to possess only two arms, two legs, eyes, and ears?

Here for the first lime I reaped the harvest of my pensive nature and wrote without hesitation: “Even four arms, legs and ears would not be adequate for my driving energy. Human beings are very poorly equipped.”

Question No. 2: How many telephones can you handle at one time?

Here again the answer was as easy as simple arithmetic: “When there are only seven telephones,” I wrote, “I get impatient; there have to be nine before I feel I am working to capacity.”

Question No. 3: How do you spend your free time?

My answer: “I no longer acknowledge the term free time – on my fifteenth birthday I eliminated it from my vocabulary, for in the beginning was the act.”

I got the job. Even with nine telephones I really didn’t feel I was working to capacity. I shouted into the mouth-pieces: “Take immediate action!” or; “Do something! – We must have some action – Action will be taken – Action has been taken – Action should be taken.”  But as a rule – for I felt this was in keeping with the tone of the place – I used the imperative.

Of considerable interest were the noon-hour breaks, when we consumed nutritious foods in an atmosphere of silent good cheer.  Wunsiedel’s factory was swarming with people who were obsessed with telling you the story of their lives, as indeed vigorous personalities are fond of doing. The story of their lives is more important to them than their lives, you have only to press a button, and immediately it is covered with spewed-out exploits.

Wunsiedel had a right-hand man called Broschek, who had in turn made a name for himself by supporting seven children and a paralyzed wife by working night-shifts in his student days, and successfully carrying on four business agencies, besides which he had passed two examinations with honors in two years. When asked by reporters: “When do you sleep, Mr. Broschek?” he had replied: “It’s a crime to sleep!”

Wunsiedel’s secretary had supported a paralyzed husband and four children by knitting, at the same time graduating in psychology and German history as well as breeding shepherd dogs, and she had become famous as a night-club singer where she was known as Vamp Number Seven.

Wunsiedel himself was one of those people who every morning, as they open their eyes, make up their minds to act. “I must act,” they think as they briskly tie their bathrobe belts around them. “I must act,” they think as they shave, triumphantly watching their beard hairs being washed away with the lather: these hirsute vestiges are the first daily sacrifices to their driving energy. The more intimate functions also give these people a sense of satisfaction: water swishes, paper is used. Action has been taken. Bread get eaten, eggs are decapitated.

With Wunsiedel, the most trivial activity looked like action: the way he put on his hat, the way-quivering with energy – he buttoned up his overcoat, the kiss he gave his wife, everything was action.

When he arrived at his office he greeted his secretary with a cry of “Let’s have some action!” And in ringing tones she would call back: “Action will be taken!” Wunsiedel then went from department to department, calling out his cheerful: “Let’s have some action!” Everyone would answer: “Action will be taken!” And I would call back to him too, with a radiant smile, when he looked into my office: “Action will be Taken!”

Within a week I had increased the number of telephones on my desk to eleven, within two weeks to thirteen, and every morning on the streetcar I enjoyed thinking up new imperatives, or chasing the words take action through various tenses and modulations: for two whole days I kept saying the same sentence over and over again because I thought it sounded so marvelous: “Action ought to have been taken;” for another two days it was: “Such action ought not to have been taken.”

So I was really beginning to feel I was working to capacity when there actually was some action. One Tuesday morning – I had hardly settled down at my desk – Wunsiedel rushed into my office crying his “let’s have some action!” But an inexplicable something in his face made me hesitate to reply, in a cheerful gay voice as the rules dictated: “Action will be taken!” I must have paused too long, for Wunsiedel, who seldom raised his voice, shouted at me: “Answer! Answer, you know the rules!” And I answered, under my breath, reluctantly, like a child who is forced to say: I am a naughty child. It was only by a great effort that I managed to bring out the sentence: “Action will be taken,” and hardly had I uttered it when there really was some action: Wunsiedel dropped to the floor. As he fell he rolled over onto his side and lay right across the open doorway. I knew at once, and I confirmed it when I went slowly around my desk and approached the body on the floor: he was dead.

Shaking my head I stepped over Wunsiedel, walked slowly along the corridor to Broschek’s office, and entered without knocking.  Broschek was sitting at his desk, a telephone receiver in each hand, between his teeth a ballpoint pen with which he was making notes on a writing pad, while with his bare feet he was operating a knitting machine under the desk. In this way he helps to clothe his family. “We’ve had some action,” I said in a low voice.

Broschek spat out the ballpoint pen, put down the two receivers, reluctantly detached his toes from the knitting machine.

“What action?” he asked.

“Wunsiedel is dead,” I said.

“No,” said Broschek.

“Yes,” I said, “come and have a look!”

“No,” said Broschek, “that’s impossible,” but he put on his slippers and followed me along the corridor.

“No,” he said, when we stood beside Wunsiedel’s corpse, “no, no!”  I did not contradict him. I carefully turned Wunsiedel over onto his back, closed his eyes, and looked at him pensively.

I felt something like tenderness for him, and realized for the first time that I had never hated him. On his face was that expression which one sees on children who obstinately refuse to give up their faith in Santa Claus, even though the arguments of their playmates sound so convincing.

“No,” said Broschek, “no.”

“We must take action,” I said quietly to Broschek.

“Yes,” said Broschek, “we must take action”.

“We must take action;” I said quietly to Broschek. “Yes,” said Broschek, “we must take action.”


Action was taken: Wunsiedel was buried; and I was delegated to carry a wreath of artificial roses behind his coffin, for I am equipped with not only a penchant for pensiveness and inactivity but also a face and figure that go extremely well with dark suits. Apparently as I walked along behind Wunsiedel’s coffin carrying the wreath of artificial roses I looked superb. I received an offer from a fashionable firm of funeral directors to join their staff as a professional mourner. “You are a born mourner,” said the manager, “your outfit would be provided by the firm. Your face – simply superb!”

I handed in my notice to Broschek, explaining that I had never really felt I was working to capacity there; that, in spite of the thirteen telephones, some of my talents were going to waste. As soon as my first professional appearance as a mourner was over I knew: This is where I belong, this is what I am cut out for.

Pensively I stand behind the coffin in the funeral chapel, holding a simple bouquet, while the organ plays Handel’s Largo, a piece that does not receive nearly the respect it deserves. The cemetery café is my regular haunt; there I spend the intervals between my professional engagements, although sometimes I walk behind coffins which I have not been engaged to follow, I pay for flowers out of my own pocket and join the welfare worker who walks behind the coffin of some homeless person. From time to time I also visit Wunsiedel’s grave, for after all I owe it to him that I discovered my true vocation, a vocation in which pensiveness is essential and inactivity my duty.

It was not till much later that I realized I had never bothered to find out what was being produced in Wunsiedel’s factory. I expect it was soap.

Source   https://myshortstories.org/action-will-taken-heinrich-boll/


Friday, June 27, 2025

List of Proverbs based on Various Skills


Semester 1 

Proverbs on Listening skills 


a. Listening is the beginning of understanding.... Wisdom is the reward of a lifetime of listening.

b. Listening requires more intelligence than speaking.

c. To listen well is as powerful a means of influence as to talk well, and is as essential to all true conversation.

d. Talk becomes an argument when one person stops listening.

e. Listening looks easy, but it is not simple. Every head is a world.

f. Who speaks sows; who listens reaps.

g. Eat what is cooked; listen to what is said.

h. Listen a hundred times; ponder a thousand times; speak once.

i. From listening comes wisdom and from speaking, repentance.

j. The wise man has long ears and a short tongue.

Proverbs on Teamwork skills 


a. United we stand, divided we fall.

b. Two heads are better than one.

c. Many hands make light work.

d. Many hands can shatter stout walls.

e. Gnats, in great numbers, can beat an elephant.

f. Sticks in a bundle are unbreakable.

g. Every spark adds to the fire.

h. A monk cannot shave his own head.

i. A single tree cannot make a forest.

j. When a husband and wife agree with each other, they can dry up the ocean with buckets.

Proverbs on Emotional Intelligence skills 


a. Be civil to all; serviceable to many; familiar with few; friend to one; enemy to none.

b. Do unto others as you would wish to be done unto you.

c. Faults are thick when love is thin.

d. People who live in glass houses should not throw stones.

e. If you know what hurts yourself, you know what hurts others.

f. A soft answer turns away anger.

g. Hate destroys the one who hates more than the one who is hated.

h. Anger is a bad adviser.

i. Where there is a will there is a way.

j. Good people think about the feelings of their animals.


Proverbs on Problem Solving skills 


a. Every cloud has a silver lining.

b. God helps those who help themselves.

c. There is no use crying over spilt milk.

d. Where there is a will there is a way.

e. Necessity is the mother of invention.

f. The squeaky wheel gets the grease.

g. When you see an arrow that is not going to miss you, throw out your chest and meet it head on.

h. There are no cakes without work.

Semester 2

Proverbs on Assertive skills

a. He who asks is a fool for five minutes but he who does not ask remains a fool forever.

b. Kill your enemies with your kindness.

c. If you cannot make a person think as you do, make a person do as you think.

d. Seek till you find and you will not lose labour.

e. We do not walk on our legs, but on our will.

f. A person who will not flee will make his foe flee.

g. He who does not cry does not get fed.

h. Put your feet down where you mean to stand.

i. Speak the truth in love.

j. Come and let us reason together.


Proverbs on Learning skills


a. He who is afraid of asking is ashamed of learning.

b. The gem cannot be polished without friction, nor man perfected without trials.

c. Only after learning, do you know what you do not know.

d. You are never too old to learn.

e. Learning is a treasure that will follow its owner everywhere.

f. Keep the old, but learn the new.

g. You will not grow at all if you think you know it all.

h. If you study to remember you forget; but if you study to understand, you will remember.

i. Live and learn.

j. If the child is not learning the way you are teaching, then you must teach in the way the child learns.

Proverbs on Adaptability skills

a. Change yourself and you change the earth.

b. Times change and we with time.

c. A reed before the wind lives on, while mighty oaks do fall.

d. Adversity makes strange bedfellows.

e. The unexpected happens.

f. New lords, new rules.

g. The wise adapt themselves to circumstances as water moulds itself to the pitcher.

h. Circumstances alter cases.

i. The dogs may bark but the caravan moves on.

j. To exist is to change; to change is to mature; to mature is to create oneself endlessly.


Proverbs on Non-verbal Communication skills

  1. Action speaks louder than words
  2. The face is the index of the mind.
  3. Speeches and silence is golden.
  4. A picture is worth thousand words.
  5. Example is better than precept.
  6. The eyes are the Windows to the soul.
  7. Argument is the worst kind of communication.
  8. Words may show a man’s wit, but action his meaning.
  9. Attitudes are the real figures of speech


Semester 3


Proverbs on Empathy skills

Chapter: Action Will be Taken by Heinrich Boll

  1. You can only understand people if you feel them in yourself.
  2. I do not ask the wounded person how he feels, I myself become the wounded person.
  3. Whenever you feel like criticising anyone…Just remember that all the people in this world haven’t had the advantageous that you’ve had.
  4. I think we all have empathy. We may not have enough courage to display..
  5. Yet, taught by time, my heart has learnt to glow for others’ good, and melt at others.
  6. When a good man is hurt all who would be called good must suffer with him. (Euripides)
  7. Whenever you are about to find fault with someone, ask yourself the following question: What fault of mine most nearly resembles the one I am about to criticize? (Marcus Aurelius)
  8. Empathy is about finding echoes of another person in yourself. (Mohsin Hamid)
  9. A prerequisite to empathy is simply paying attention to the person in pain.(Daniel Goleman)
  10. Empathy needs no genius. (Toba Beta)


Proverbs on Positivity skills

Chapter: The Dispenser of Holy Water by Guy de Maupassant


a. He who has health has hope; and he who has hope, has everything. (Arabian)

b. It is never winter in the land of hope. (Russian)

c. To travel hopefully is a better thing than to arrive. (R. L. Stevenson)

d. Hope for the best and prepare for the worst. (English)

e. If you can walk, you can dance. (Zimbabwean)

f. While there is life, there is hope. (Cicero)

g. A drowning man will clutch at a straw. (Thomas More)

h. If it were not for hope, the heart would break. (Thomas Fuller)

i. Hope lights up our darkness. (Celia Fremlin)

j. Every cloud has a silver lining. (John Milton)


Proverbs on Professional skills

Chapter: After Twenty Years by O. Henry

 

1.      Duty knows no family. (Japanese)
2.    He is not to blame who does his duty. (Mexican)
3.    The most beautiful things in the universe are the starry heavens above us and the feeling of duty within us. (Native American)
4.    Duty before devotion. (Mexican)
5.     Higher duties means greater responsibilities. (Albanian)
6.    A great position entails great responsibility. (Spanish)
7.     Never step over one duty to perform another. (English)
8.    Duty is the most sublime word in our language (Nordic)
9.    Duty done is the soul’s fireside. (American)
10.   It is a man’s duty to go as far as he can on the right road. (American)


Proverbs on Leadership skills

Chapter: The Power of a Plate of Rice by Ifeoma Okoye

  1. If you can’t serve, you, can’t rule.
  2. A ruler must sometimes humour as well as command.
  3.  Even the largest army is nothing without a good general.
  4. Great chief, prove their worthiness.
  5. A leader who understands proverbs reconciles conflicts.
  6.  One can make a difference.
  7. The master of their people is their servant.
  8.  If the townspeople are happy, look to the chief.
  9.  He who dictate separates himself from others.
  10.  A great one must have a long heart.



Sem 5 AEC

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