Practice Questions & Answers :: AMCAT

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Total Practice Qs: 261+

NA
SHSTTON
8
Solv. Corr.
12
Solv. In. Corr.
20
Attempted
0 M:0 S
Avg. Time

1 / 261

Read the passage and answer the questions that follow on the basis of the information provided in the passage.

 India lives in several centuries at the same time. Somehow we manage to progress and regress simultaneously. As a nation we age by pushing outward from the middle--adding a few centuries on either end of the extraordinary CV. We greaten like the maturing head of a hammerhead shark with eyes looking in diametrically opposite directions.
I don't mean to put a simplistic value judgment on this peculiar form of "progress" by suggesting that Modern is Good and Traditional is Bad--or vice versa. What's hard to reconcile oneself to, both personally and politically, is the schizophrenic nature of it. That applies not just to the ancient/modern conundrum but to the utter illogic of what appears to be the current national enterprise. In the lane behind my house, every night I walk past road gangs of emaciated labourers digging a trench to lay fiber-optic cables to speed up our digital revolution. In the bitter winter cold, they work by the light of a few candles.
It's as though the people of India have been rounded up and loaded onto two convoys of trucks (a huge big one and a tiny little one) that have set off resolutely in opposite directions. The tiny convoy is on its way to a glittering destination somewhere near the top of the world. The other convoy just melts into the darkness and disappears. A cursory survey that tallies the caste, class and religion of who gets to be on which convoy would make a good Lazy Person's concise Guide to the History of India. For some of us, life in India is like being suspended between two of the trucks, one leg in each convoy, and being neatly dismembered as they move apart, not bodily, but emotionally and intellectually.
Sixty years after independence, India is still struggling with the legacy of colonialism, still flinching from the "cultural insult." As citizens we're still caught up in the business of "disproving" the white world's definition of us. Intellectually and emotionally, we have just begun to grapple with communal and caste politics that threaten to tear our society apart. But meanwhile, something new looms on our horizon. On the face of it, it's just ordinary, day-to-day business. It lacks the drama, the large-format, epic magnificence of war or genocide or famine. It's dull in comparison. It makes bad TV. It has to do with boring things like jobs, money, water supply, electricity, irrigation. But it also has to do with a process of barbaric dispossession on a scale that has few parallels in history. You may have guessed by now that I'm talking about the modern version of globalization.
What is globalization? Who is it for? What is it going to do to a country like India, in which social inequality has been institutionalized in the caste system for centuries? Is the corporatization and globalization of agriculture, water supply, electricity and essential commodities going to pull India out of the stagnant morass of poverty, illiteracy and religious bigotry? Is the dismantling and auctioning off of elaborate public sector infrastructure, developed with public money over the past sixty years, really the way forward? Is globalization going to close the gap between the privileged and the underprivileged, between the upper castes and the lower castes, between the educated and the illiterate? Or is it going to give those who already have a centuries-old head start a friendly helping hand? These are huge, contentious questions. The answers vary depending on whether they come from the villages and fields of rural India, from the slums and shantytowns of urban India, from the living rooms of the burgeoning middle class or from the boardrooms of the big business houses.

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Why does the author calls 'progress' as peculiar?


ABecause Modern is good and traditional is bad.

BBecause of its unbalanced nature.

CBecause it differs politically and personally.

DNone of these.

Answer: Option B

Explanation:

Here is no explanation for this answer

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NA
SHSTTON
8
Solv. Corr.
11
Solv. In. Corr.
19
Attempted
0 M:0 S
Avg. Time

2 / 261

Read the passage and answer the questions that follow on the basis of the information provided in the passage.

 India lives in several centuries at the same time. Somehow we manage to progress and regress simultaneously. As a nation we age by pushing outward from the middle--adding a few centuries on either end of the extraordinary CV. We greaten like the maturing head of a hammerhead shark with eyes looking in diametrically opposite directions.
I don't mean to put a simplistic value judgment on this peculiar form of "progress" by suggesting that Modern is Good and Traditional is Bad--or vice versa. What's hard to reconcile oneself to, both personally and politically, is the schizophrenic nature of it. That applies not just to the ancient/modern conundrum but to the utter illogic of what appears to be the current national enterprise. In the lane behind my house, every night I walk past road gangs of emaciated labourers digging a trench to lay fiber-optic cables to speed up our digital revolution. In the bitter winter cold, they work by the light of a few candles.
It's as though the people of India have been rounded up and loaded onto two convoys of trucks (a huge big one and a tiny little one) that have set off resolutely in opposite directions. The tiny convoy is on its way to a glittering destination somewhere near the top of the world. The other convoy just melts into the darkness and disappears. A cursory survey that tallies the caste, class and religion of who gets to be on which convoy would make a good Lazy Person's concise Guide to the History of India. For some of us, life in India is like being suspended between two of the trucks, one leg in each convoy, and being neatly dismembered as they move apart, not bodily, but emotionally and intellectually.
Sixty years after independence, India is still struggling with the legacy of colonialism, still flinching from the "cultural insult." As citizens we're still caught up in the business of "disproving" the white world's definition of us. Intellectually and emotionally, we have just begun to grapple with communal and caste politics that threaten to tear our society apart. But meanwhile, something new looms on our horizon. On the face of it, it's just ordinary, day-to-day business. It lacks the drama, the large-format, epic magnificence of war or genocide or famine. It's dull in comparison. It makes bad TV. It has to do with boring things like jobs, money, water supply, electricity, irrigation. But it also has to do with a process of barbaric dispossession on a scale that has few parallels in history. You may have guessed by now that I'm talking about the modern version of globalization.
What is globalization? Who is it for? What is it going to do to a country like India, in which social inequality has been institutionalized in the caste system for centuries? Is the corporatization and globalization of agriculture, water supply, electricity and essential commodities going to pull India out of the stagnant morass of poverty, illiteracy and religious bigotry? Is the dismantling and auctioning off of elaborate public sector infrastructure, developed with public money over the past sixty years, really the way forward? Is globalization going to close the gap between the privileged and the underprivileged, between the upper castes and the lower castes, between the educated and the illiterate? Or is it going to give those who already have a centuries-old head start a friendly helping hand? These are huge, contentious questions. The answers vary depending on whether they come from the villages and fields of rural India, from the slums and shantytowns of urban India, from the living rooms of the burgeoning middle class or from the boardrooms of the big business houses.

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What do you infer from the sentence -For some of us, life in …...but emotionally and intellectually?


AA person has one leg in one truck and the other in the second truck.

BA person meets with an accident.

CThe nation is moving in two different directions.

DThe nation is suffering from many road accidents

Answer: Option C

Explanation:

Here is no explanation for this answer

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NA
SHSTTON
11
Solv. Corr.
11
Solv. In. Corr.
22
Attempted
0 M:0 S
Avg. Time

3 / 261

Read the passage and answer the questions that follow on the basis of the information provided in the passage.

 India lives in several centuries at the same time. Somehow we manage to progress and regress simultaneously. As a nation we age by pushing outward from the middle--adding a few centuries on either end of the extraordinary CV. We greaten like the maturing head of a hammerhead shark with eyes looking in diametrically opposite directions.
I don't mean to put a simplistic value judgment on this peculiar form of "progress" by suggesting that Modern is Good and Traditional is Bad--or vice versa. What's hard to reconcile oneself to, both personally and politically, is the schizophrenic nature of it. That applies not just to the ancient/modern conundrum but to the utter illogic of what appears to be the current national enterprise. In the lane behind my house, every night I walk past road gangs of emaciated labourers digging a trench to lay fiber-optic cables to speed up our digital revolution. In the bitter winter cold, they work by the light of a few candles.
It's as though the people of India have been rounded up and loaded onto two convoys of trucks (a huge big one and a tiny little one) that have set off resolutely in opposite directions. The tiny convoy is on its way to a glittering destination somewhere near the top of the world. The other convoy just melts into the darkness and disappears. A cursory survey that tallies the caste, class and religion of who gets to be on which convoy would make a good Lazy Person's concise Guide to the History of India. For some of us, life in India is like being suspended between two of the trucks, one leg in each convoy, and being neatly dismembered as they move apart, not bodily, but emotionally and intellectually.
Sixty years after independence, India is still struggling with the legacy of colonialism, still flinching from the "cultural insult." As citizens we're still caught up in the business of "disproving" the white world's definition of us. Intellectually and emotionally, we have just begun to grapple with communal and caste politics that threaten to tear our society apart. But meanwhile, something new looms on our horizon. On the face of it, it's just ordinary, day-to-day business. It lacks the drama, the large-format, epic magnificence of war or genocide or famine. It's dull in comparison. It makes bad TV. It has to do with boring things like jobs, money, water supply, electricity, irrigation. But it also has to do with a process of barbaric dispossession on a scale that has few parallels in history. You may have guessed by now that I'm talking about the modern version of globalization.
What is globalization? Who is it for? What is it going to do to a country like India, in which social inequality has been institutionalized in the caste system for centuries? Is the corporatization and globalization of agriculture, water supply, electricity and essential commodities going to pull India out of the stagnant morass of poverty, illiteracy and religious bigotry? Is the dismantling and auctioning off of elaborate public sector infrastructure, developed with public money over the past sixty years, really the way forward? Is globalization going to close the gap between the privileged and the underprivileged, between the upper castes and the lower castes, between the educated and the illiterate? Or is it going to give those who already have a centuries-old head start a friendly helping hand? These are huge, contentious questions. The answers vary depending on whether they come from the villages and fields of rural India, from the slums and shantytowns of urban India, from the living rooms of the burgeoning middle class or from the boardrooms of the big business houses.

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How does the author feel about 'Globalisation' in India?


ACurious

BHopeless

CEnthusiastic

DSpeculative

Answer: Option D

Explanation:

Here is no explanation for this answer

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NA
SHSTTON
14
Solv. Corr.
17
Solv. In. Corr.
31
Attempted
0 M:0 S
Avg. Time

4 / 261

Read the passage and answer the questions that follow on the basis of the information provided in the passage.

 India lives in several centuries at the same time. Somehow we manage to progress and regress simultaneously. As a nation we age by pushing outward from the middle--adding a few centuries on either end of the extraordinary CV. We greaten like the maturing head of a hammerhead shark with eyes looking in diametrically opposite directions.
I don't mean to put a simplistic value judgment on this peculiar form of "progress" by suggesting that Modern is Good and Traditional is Bad--or vice versa. What's hard to reconcile oneself to, both personally and politically, is the schizophrenic nature of it. That applies not just to the ancient/modern conundrum but to the utter illogic of what appears to be the current national enterprise. In the lane behind my house, every night I walk past road gangs of emaciated labourers digging a trench to lay fiber-optic cables to speed up our digital revolution. In the bitter winter cold, they work by the light of a few candles.
It's as though the people of India have been rounded up and loaded onto two convoys of trucks (a huge big one and a tiny little one) that have set off resolutely in opposite directions. The tiny convoy is on its way to a glittering destination somewhere near the top of the world. The other convoy just melts into the darkness and disappears. A cursory survey that tallies the caste, class and religion of who gets to be on which convoy would make a good Lazy Person's concise Guide to the History of India. For some of us, life in India is like being suspended between two of the trucks, one leg in each convoy, and being neatly dismembered as they move apart, not bodily, but emotionally and intellectually.
Sixty years after independence, India is still struggling with the legacy of colonialism, still flinching from the "cultural insult." As citizens we're still caught up in the business of "disproving" the white world's definition of us. Intellectually and emotionally, we have just begun to grapple with communal and caste politics that threaten to tear our society apart. But meanwhile, something new looms on our horizon. On the face of it, it's just ordinary, day-to-day business. It lacks the drama, the large-format, epic magnificence of war or genocide or famine. It's dull in comparison. It makes bad TV. It has to do with boring things like jobs, money, water supply, electricity, irrigation. But it also has to do with a process of barbaric dispossession on a scale that has few parallels in history. You may have guessed by now that I'm talking about the modern version of globalization.
What is globalization? Who is it for? What is it going to do to a country like India, in which social inequality has been institutionalized in the caste system for centuries? Is the corporatization and globalization of agriculture, water supply, electricity and essential commodities going to pull India out of the stagnant morass of poverty, illiteracy and religious bigotry? Is the dismantling and auctioning off of elaborate public sector infrastructure, developed with public money over the past sixty years, really the way forward? Is globalization going to close the gap between the privileged and the underprivileged, between the upper castes and the lower castes, between the educated and the illiterate? Or is it going to give those who already have a centuries-old head start a friendly helping hand? These are huge, contentious questions. The answers vary depending on whether they come from the villages and fields of rural India, from the slums and shantytowns of urban India, from the living rooms of the burgeoning middle class or from the boardrooms of the big business houses.

Read Full Paragraph

What does the sentence "We greaten like the maturing head of a hammerhead shark with eyes looking in diametrically opposite directions.' implies?


AIndian people are barbaric in nature.

BWe are progressing in some areas and regressing in the others.

CIndia has a diverse culture.

DSome people are modern while the others are traditional in approach.

Answer: Option B

Explanation:

Here is no explanation for this answer

Submit Your Solution

Tags: No Tags on this question yet!

NA
SHSTTON
23
Solv. Corr.
19
Solv. In. Corr.
42
Attempted
0 M:12 S
Avg. Time

5 / 261

Read the passage and answer the questions that follow on the basis of the information provided in the passage.

 India lives in several centuries at the same time. Somehow we manage to progress and regress simultaneously. As a nation we age by pushing outward from the middle--adding a few centuries on either end of the extraordinary CV. We greaten like the maturing head of a hammerhead shark with eyes looking in diametrically opposite directions.
I don't mean to put a simplistic value judgment on this peculiar form of "progress" by suggesting that Modern is Good and Traditional is Bad--or vice versa. What's hard to reconcile oneself to, both personally and politically, is the schizophrenic nature of it. That applies not just to the ancient/modern conundrum but to the utter illogic of what appears to be the current national enterprise. In the lane behind my house, every night I walk past road gangs of emaciated labourers digging a trench to lay fiber-optic cables to speed up our digital revolution. In the bitter winter cold, they work by the light of a few candles.
It's as though the people of India have been rounded up and loaded onto two convoys of trucks (a huge big one and a tiny little one) that have set off resolutely in opposite directions. The tiny convoy is on its way to a glittering destination somewhere near the top of the world. The other convoy just melts into the darkness and disappears. A cursory survey that tallies the caste, class and religion of who gets to be on which convoy would make a good Lazy Person's concise Guide to the History of India. For some of us, life in India is like being suspended between two of the trucks, one leg in each convoy, and being neatly dismembered as they move apart, not bodily, but emotionally and intellectually.
Sixty years after independence, India is still struggling with the legacy of colonialism, still flinching from the "cultural insult." As citizens we're still caught up in the business of "disproving" the white world's definition of us. Intellectually and emotionally, we have just begun to grapple with communal and caste politics that threaten to tear our society apart. But meanwhile, something new looms on our horizon. On the face of it, it's just ordinary, day-to-day business. It lacks the drama, the large-format, epic magnificence of war or genocide or famine. It's dull in comparison. It makes bad TV. It has to do with boring things like jobs, money, water supply, electricity, irrigation. But it also has to do with a process of barbaric dispossession on a scale that has few parallels in history. You may have guessed by now that I'm talking about the modern version of globalization.
What is globalization? Who is it for? What is it going to do to a country like India, in which social inequality has been institutionalized in the caste system for centuries? Is the corporatization and globalization of agriculture, water supply, electricity and essential commodities going to pull India out of the stagnant morass of poverty, illiteracy and religious bigotry? Is the dismantling and auctioning off of elaborate public sector infrastructure, developed with public money over the past sixty years, really the way forward? Is globalization going to close the gap between the privileged and the underprivileged, between the upper castes and the lower castes, between the educated and the illiterate? Or is it going to give those who already have a centuries-old head start a friendly helping hand? These are huge, contentious questions. The answers vary depending on whether they come from the villages and fields of rural India, from the slums and shantytowns of urban India, from the living rooms of the burgeoning middle class or from the boardrooms of the big business houses.

Read Full Paragraph

What do you infer from the sentence in context of the passage-'India lives in several centuries at the same time.'?


AWe are progressing in some areas and regressing in the others.

BPeople from different countries are living in India.

CIndia has a diverse culture.

DSome people are modern while the others are traditional in approach.

Answer: Option A

Explanation:

Here is no explanation for this answer

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Tags: No Tags on this question yet!

NA
SHSTTON
14
Solv. Corr.
24
Solv. In. Corr.
38
Attempted
0 M:0 S
Avg. Time

6 / 261

Read the passage and answer the questions that follow on the basis of the information provided in the passage.

 India lives in several centuries at the same time. Somehow we manage to progress and regress simultaneously. As a nation we age by pushing outward from the middle--adding a few centuries on either end of the extraordinary CV. We greaten like the maturing head of a hammerhead shark with eyes looking in diametrically opposite directions.
I don't mean to put a simplistic value judgment on this peculiar form of "progress" by suggesting that Modern is Good and Traditional is Bad--or vice versa. What's hard to reconcile oneself to, both personally and politically, is the schizophrenic nature of it. That applies not just to the ancient/modern conundrum but to the utter illogic of what appears to be the current national enterprise. In the lane behind my house, every night I walk past road gangs of emaciated labourers digging a trench to lay fiber-optic cables to speed up our digital revolution. In the bitter winter cold, they work by the light of a few candles.
It's as though the people of India have been rounded up and loaded onto two convoys of trucks (a huge big one and a tiny little one) that have set off resolutely in opposite directions. The tiny convoy is on its way to a glittering destination somewhere near the top of the world. The other convoy just melts into the darkness and disappears. A cursory survey that tallies the caste, class and religion of who gets to be on which convoy would make a good Lazy Person's concise Guide to the History of India. For some of us, life in India is like being suspended between two of the trucks, one leg in each convoy, and being neatly dismembered as they move apart, not bodily, but emotionally and intellectually.
Sixty years after independence, India is still struggling with the legacy of colonialism, still flinching from the "cultural insult." As citizens we're still caught up in the business of "disproving" the white world's definition of us. Intellectually and emotionally, we have just begun to grapple with communal and caste politics that threaten to tear our society apart. But meanwhile, something new looms on our horizon. On the face of it, it's just ordinary, day-to-day business. It lacks the drama, the large-format, epic magnificence of war or genocide or famine. It's dull in comparison. It makes bad TV. It has to do with boring things like jobs, money, water supply, electricity, irrigation. But it also has to do with a process of barbaric dispossession on a scale that has few parallels in history. You may have guessed by now that I'm talking about the modern version of globalization.
What is globalization? Who is it for? What is it going to do to a country like India, in which social inequality has been institutionalized in the caste system for centuries? Is the corporatization and globalization of agriculture, water supply, electricity and essential commodities going to pull India out of the stagnant morass of poverty, illiteracy and religious bigotry? Is the dismantling and auctioning off of elaborate public sector infrastructure, developed with public money over the past sixty years, really the way forward? Is globalization going to close the gap between the privileged and the underprivileged, between the upper castes and the lower castes, between the educated and the illiterate? Or is it going to give those who already have a centuries-old head start a friendly helping hand? These are huge, contentious questions. The answers vary depending on whether they come from the villages and fields of rural India, from the slums and shantytowns of urban India, from the living rooms of the burgeoning middle class or from the boardrooms of the big business houses.

Read Full Paragraph

What do you infer from the following lines-'"n the lane behind my house, every night I walk past road gangs of emaciated labourers digging a trench to lay fiber-optic cables to speed up our digital revolution? In the bitter winter cold, they work by the light of a few candles."?


AIndia has a balanced mixture of both traditional and modern people.

BProgress is unbalanced.

CDigital revolution is very important for our economic growth.

DThere is shortage of electricity in India.

Answer: Option B

Explanation:

Here is no explanation for this answer

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NA
SHSTTON
18
Solv. Corr.
18
Solv. In. Corr.
36
Attempted
0 M:0 S
Avg. Time

7 / 261

Read the passage and answer the questions that follow on the basis of the information provided in the passage.

 India lives in several centuries at the same time. Somehow we manage to progress and regress simultaneously. As a nation we age by pushing outward from the middle--adding a few centuries on either end of the extraordinary CV. We greaten like the maturing head of a hammerhead shark with eyes looking in diametrically opposite directions.
I don't mean to put a simplistic value judgment on this peculiar form of "progress" by suggesting that Modern is Good and Traditional is Bad--or vice versa. What's hard to reconcile oneself to, both personally and politically, is the schizophrenic nature of it. That applies not just to the ancient/modern conundrum but to the utter illogic of what appears to be the current national enterprise. In the lane behind my house, every night I walk past road gangs of emaciated labourers digging a trench to lay fiber-optic cables to speed up our digital revolution. In the bitter winter cold, they work by the light of a few candles.
It's as though the people of India have been rounded up and loaded onto two convoys of trucks (a huge big one and a tiny little one) that have set off resolutely in opposite directions. The tiny convoy is on its way to a glittering destination somewhere near the top of the world. The other convoy just melts into the darkness and disappears. A cursory survey that tallies the caste, class and religion of who gets to be on which convoy would make a good Lazy Person's concise Guide to the History of India. For some of us, life in India is like being suspended between two of the trucks, one leg in each convoy, and being neatly dismembered as they move apart, not bodily, but emotionally and intellectually.
Sixty years after independence, India is still struggling with the legacy of colonialism, still flinching from the "cultural insult." As citizens we're still caught up in the business of "disproving" the white world's definition of us. Intellectually and emotionally, we have just begun to grapple with communal and caste politics that threaten to tear our society apart. But meanwhile, something new looms on our horizon. On the face of it, it's just ordinary, day-to-day business. It lacks the drama, the large-format, epic magnificence of war or genocide or famine. It's dull in comparison. It makes bad TV. It has to do with boring things like jobs, money, water supply, electricity, irrigation. But it also has to do with a process of barbaric dispossession on a scale that has few parallels in history. You may have guessed by now that I'm talking about the modern version of globalization.
What is globalization? Who is it for? What is it going to do to a country like India, in which social inequality has been institutionalized in the caste system for centuries? Is the corporatization and globalization of agriculture, water supply, electricity and essential commodities going to pull India out of the stagnant morass of poverty, illiteracy and religious bigotry? Is the dismantling and auctioning off of elaborate public sector infrastructure, developed with public money over the past sixty years, really the way forward? Is globalization going to close the gap between the privileged and the underprivileged, between the upper castes and the lower castes, between the educated and the illiterate? Or is it going to give those who already have a centuries-old head start a friendly helping hand? These are huge, contentious questions. The answers vary depending on whether they come from the villages and fields of rural India, from the slums and shantytowns of urban India, from the living rooms of the burgeoning middle class or from the boardrooms of the big business houses.

Read Full Paragraph

What does the phrase "cultural insult" imply?


APeople from one culture do not respect people from the other cultures.

BDisrespect of British towards Indian Culture.

CWhite people's definition for us.

DIll-treatment at hands of British

Answer: Option B

Explanation:

Here is no explanation for this answer

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NA
SHSTTON
14
Solv. Corr.
24
Solv. In. Corr.
38
Attempted
0 M:0 S
Avg. Time

8 / 261

Read the passage and answer the questions that follow on the basis of the information provided in the passage.

 India lives in several centuries at the same time. Somehow we manage to progress and regress simultaneously. As a nation we age by pushing outward from the middle--adding a few centuries on either end of the extraordinary CV. We greaten like the maturing head of a hammerhead shark with eyes looking in diametrically opposite directions.
I don't mean to put a simplistic value judgment on this peculiar form of "progress" by suggesting that Modern is Good and Traditional is Bad--or vice versa. What's hard to reconcile oneself to, both personally and politically, is the schizophrenic nature of it. That applies not just to the ancient/modern conundrum but to the utter illogic of what appears to be the current national enterprise. In the lane behind my house, every night I walk past road gangs of emaciated labourers digging a trench to lay fiber-optic cables to speed up our digital revolution. In the bitter winter cold, they work by the light of a few candles.
It's as though the people of India have been rounded up and loaded onto two convoys of trucks (a huge big one and a tiny little one) that have set off resolutely in opposite directions. The tiny convoy is on its way to a glittering destination somewhere near the top of the world. The other convoy just melts into the darkness and disappears. A cursory survey that tallies the caste, class and religion of who gets to be on which convoy would make a good Lazy Person's concise Guide to the History of India. For some of us, life in India is like being suspended between two of the trucks, one leg in each convoy, and being neatly dismembered as they move apart, not bodily, but emotionally and intellectually.
Sixty years after independence, India is still struggling with the legacy of colonialism, still flinching from the "cultural insult." As citizens we're still caught up in the business of "disproving" the white world's definition of us. Intellectually and emotionally, we have just begun to grapple with communal and caste politics that threaten to tear our society apart. But meanwhile, something new looms on our horizon. On the face of it, it's just ordinary, day-to-day business. It lacks the drama, the large-format, epic magnificence of war or genocide or famine. It's dull in comparison. It makes bad TV. It has to do with boring things like jobs, money, water supply, electricity, irrigation. But it also has to do with a process of barbaric dispossession on a scale that has few parallels in history. You may have guessed by now that I'm talking about the modern version of globalization.
What is globalization? Who is it for? What is it going to do to a country like India, in which social inequality has been institutionalized in the caste system for centuries? Is the corporatization and globalization of agriculture, water supply, electricity and essential commodities going to pull India out of the stagnant morass of poverty, illiteracy and religious bigotry? Is the dismantling and auctioning off of elaborate public sector infrastructure, developed with public money over the past sixty years, really the way forward? Is globalization going to close the gap between the privileged and the underprivileged, between the upper castes and the lower castes, between the educated and the illiterate? Or is it going to give those who already have a centuries-old head start a friendly helping hand? These are huge, contentious questions. The answers vary depending on whether they come from the villages and fields of rural India, from the slums and shantytowns of urban India, from the living rooms of the burgeoning middle class or from the boardrooms of the big business houses.

Read Full Paragraph

Why does the response towards 'Globalisation in India' differs in different parts of India?


ADue to different literacy levels.

BDue to religious diversity in India.

CIt will not benefit all sections of the society.

DIt may not have all the answers to India's current problems.

Answer: Option C

Explanation:

Here is no explanation for this answer

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NA
SHSTTON
1
Solv. Corr.
5
Solv. In. Corr.
6
Attempted
0 M:0 S
Avg. Time

9 / 261

Alice and Bob play the following coins-on-a-stack game. 20 coins are stacked one above the other. One of them is a special (gold) coin and the rest are ordinary coins. The goal is to bring the gold coin to the top by repeatedly moving the topmost coin to another position in the stack.
Alice starts and the players take turns. A turn consists of moving the coin on the top to a position i below the top coin (0 = i = 20). We will call this an i-move (thus a 0-move implies doing nothing). The proviso is that an i-move cannot be repeated; for example once a player makes a 2-move, on subsequent turns neither player can make a 2-move. If the gold coin happens to be on top when it's a player's turn then the player wins the game. Initially, the gold coinis the third coin from the top. Then


AIn order to win, Alice's first move should be a 1-move.

BIn order to win, Alice's first move should be a 0-move.

CIn order to win, Alice's first move can be a 0-move or a 1-move.

DAlice has no winning strategy.

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Answer: Option D

Explanation:

Here is no explanation for this answer

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Choose the correct option.

Two guys work at some speed. After some time one guy realises he has done only half of the other guy completed which is equal to half of what is left So how much faster than the other is this guy supposed to do to finish with the first.


A2 times

B3 times

C5 times

DNone of these

Answer: Option A

Explanation:

If x is the part of task this is completed then,
1st has done work = (1 - x)/4
and 2nd has done work = (1- x)/2
So 2nd will have to increase his speed by 2 times.

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