This excerpt is an autobiographical account of Gertrude Simmons Bonnin, a Native American writer and activist, writing under her pen name Zitkala-Sa. It recounts her traumatic experience at a Carlisle Indian School (a boarding school for Native Americans) in the late 19th century.

Zitkala-Sa describes her first day at the boarding school, a place alien to her cultural background. She is immediately struck by the rigid discipline and unfamiliar customs. The most humiliating experience comes during breakfast, when she observes the girls having short, bobbed hair. Her friend Judewin tells her that their long hair is to be cut. In her culture, short hair was worn by mourners and shingled hair by cowards or unhonoured warriors. Long, flowing hair was a symbol of dignity and pride for her people.

Horrified by the prospect of losing her cultural identity, Zitkala-Sa resists fiercely. She hides under a bed, enduring the shame and fear, until she is found and dragged out. Despite her struggles, her long, thick braids are cut. This act of forced assimilation deeply traumatizes her. She feels her spirit is broken and her individuality stolen. The cutting of her hair symbolizes the forceful suppression of her Native American identity and the imposition of a foreign culture upon her. She feels she has lost her spiritual connection to her people and their traditions.

The narrative vividly portrays her helplessness and the ruthless efficiency with which her cultural markers are stripped away, all in the name of "civilizing" the native children. This experience leaves her feeling isolated and a prisoner in her own mind.

This excerpt is an autobiographical account by Bama, a Dalit (formerly untouchable) Tamil writer, describing her experiences with caste discrimination in her childhood.

Bama recounts her everyday walk home from school, which typically took much longer than ten minutes because she would observe everything along the way: the street performers, the bustling shops, the political rallies, and the various activities of the people. This reflects her curious and observant nature.

One day, as she is walking home, she sees an elder from her community carrying a packet of "vadais" (fried snacks) from the landlord's shop. The elder holds the packet by the string, carefully avoiding touching it, then extending his hand to give it to the landlord's man, who takes it without touching the elder's hand. This unusual gesture puzzles Bama. She finds it amusing and thinks it's a funny way of carrying things.

Her elder brother, Annan, observes her amusement and explains the harsh reality of untouchability to her. He tells her that the elder man was untouchable, and therefore, he had to carry the package in a way that wouldn't "pollute" the food or the person receiving it. He explains the indignity and humiliation associated with their caste, where they are considered "impure" and are often subjected to such dehumanizing practices.

Annan advises Bama to study hard and excel in her academics. He tells her that if she studies and progresses, people will respect her, regardless of her caste. He emphasizes that education is the only way to overcome the discrimination they face. Inspired by her brother's words, Bama studies diligently, eventually topping her class. This hard work helps her gain respect and overcome the barriers of caste.

Both narratives are powerful testimonies against systemic oppression. They highlight the universal pain of being marginalized and the resilience of the human spirit in fighting for dignity. While Zitkala-Sa's story focuses on cultural annihilation, Bama's focuses on caste discrimination, but both underscore the profound impact of prejudice on childhood and the importance of self-respect and education as tools of resistance.