bh2 year MA (English)

SECTION A (25 Marks)

1. Read the short story below and answer the questions that follow:
The old man at the bridge
by Ernest Hemingway

An old man with steel rimmed spectacles and very dusty clothes sat by the side of the road.
There was a pontoon bridge across the river and carts, trucks, and men, women and children
were crossing it. The mule-drawn carts staggered up the steep bank from the bridge with
soldiers helping push against the spokes of the wheels. The trucks ground up and away
heading out of it all and the peasants plodded along in the ankle deep dust. But the old man
sat there without moving. He was too tired to go any farther.
It was my business to cross the bridge, explore the bridgehead beyond and find out to what
point the enemy had advanced. I did this and returned over the bridge. There were not so
many carts now and very few people on foot, but the old man was still there.
“Where do you come from?” I asked him.
“From San Carlos,” he said, and smiled.
That was his native town and so it gave him pleasure to mention it and he smiled.
“I was talking care of animals,” he explained. “Oh,” I said, not quite understanding.
“Yes,” he said, “I stayed, you see, taking care of animals. I was the last one to leave the town
of San Carlos.”
He did not look like a shepherd nor a herdsman and I looked at his black dusty clothes and
his gray dusty face and his steel rimmed spectacles and said, “What animals were they?”
I was watching the bridge and the African looking country of the Ebro Delta and wondering
how long now it would be before we would see the enemy, and listening all the while for the
first noises that would signal that ever mysterious event called contact, and the old man still
sat there.
“What animals were they>” I asked.
“There were three animals altogether, “he explained. “there were two goats and a
cat and then there were four pairs of pigeons.”
“And you had to leave them?” I asked.
“Yes. Because of the artillery. The captain told me to go because of the
artillery.”
“And you have no family?” I asked, watching the far end of the bridge
where a few last carts were hurrying down the slope of the bank.
“No,” he said, “only the animals I stated. The cat, of course, will be all
right. A cat can look out for itself, but I cannot think what will become of
the others.”
“What politics have you?” I asked.
“I am without politics, “he said. “I am seventy-six years old. I have come
twelve kilometers now and I think now I can go no further.” “This is not a
good place to stop,” I said. “If you can make it, there are trucks up the
road where it forks for Tortosa.”
“I will wait a while, “he said, “and then I will go. Where do the trucks go?”
“Towards Barcelona,” I told him.
“I know no one in that direction,” he said, “but thank you very much.
Thank you again very much.”
He looked at me very blankly and tiredly, then said, having to share his
worry with some one, “The cat will be all right, I am sure. There is no need
to be unquiet about the cat. But the others. Now what do you think about
the others?”
“Why they’ll probably come through it all right.” “You think so?”
“Why not,” I said, watching the far bank where now there were mo carts.
“But what will they do under the artillery when I was told to leave because
of the artillery?”
“Did you leave the dove cage unlocked? I asked. “Yes.”
“Then they’ll fly.”
“Yes, certainly they’ll fly. But the others. It’s better not to think about the
others, “he said.
“If you are, rested I would go, “I urged. “Get up and try to walk now.”
“Thank you, “he said and got to his feet, swayed from side to side and
then sat down backwards in the dust.
“I was taking care of animals,” he said dully, but no longer to me. “I was
only taking care of animals.”
There was nothing to do about him. It was Easter Sunday and the Fascists
were advancing toward the Ebro. It was a gray overcast day with a low
ceiling so their planes were not up.
That and the fact that cats know how to look after themselves was all the
good luck that ole man would ever have.

Answer the questions by choosing the best option from the list of
choices following each question and entering it (A,B,C) in the box
provided. (2*5=10)
1. Why was the old man reluctant to leave his animals behind?
A. They were his only worldly possessions he did not want to lose.
B. They were like a family to him and he was concerned about their
welfare.
C. Tending to them was his only pastime, without which he would
be totally lost.

Answer:

2. Which of the following sentences describes the old man’s

defiance in the face of death?
A. “He was too tired to go anywhere.”
B. “There was nothing to do about him.”
C. “I have come twelve kilometers now and I think now I can go no
further.”

Answer:

3. What is the grim irony there narrator seems totally unaware of?
A. The old man is willing to risk his life for the sake of the few
animals under his care while the narrator and his colleagues treat
people as enemies and mere targets of destruction.
B. The old man is constantly concerned about the welfare of his
animals while the narrator has no time for a fellow human being
in need of help.
C. The old man, who has no political affinities, is forced to take
sides in the war.

Answer:

4. In the context of the short story, what is the significance of the

fact that the meeting between the narrator and the old man
happens on an Easter Sunday?
A. It symbolizes the peace and fellowship among men that will
follow the war.
B. It suggests the rebirth of humanity after the victory over the
demonic fascists.
C. It helps us see the old man, who is willing to risk his life for the
animals under his care, as the Christ figure.

Answer:

5. How does Hemingway use language to drive home his message

that war is an obstacle to the progress of human civilization?
A. By referring to the goats, cat and pigeons that he holds dear to
his heart as ‘animals’, the old man lends a new meaning to the
word, while the narrator’s description of human beings as
‘enemy’ and ‘fascist’ gives the word ‘human’ a negative gloss.
B. The brief and sketchy description of the old man and his
emotional state shows how war interferes with one’s ability to
empathize with fellow human beigns.
C. The old man’s refrain “ I was taking care of animals” suggests
that war impoverishes both human experience and its
expression.

Answer:
2. Comment on the imagery and symbols in the poem below.
Discuss how they help the poet articulate his philosophy of
Life. Your answer should be about 300 words in length.
(15 Marks)

Birds of Passage H.W.

Longfellow

Black shadows fall

From the lindens tall,
That life aloft their massive wall
Against the southern sky;

And from the realms

Of the shadowy elms
A tide-like darkness overwhelm
The fields that round us lie.

But the night is fair,

And everywhere
A warm, soft vapor fills the air,
And distant sounds seem near;

And above, in the light

Of the star-lit night,
Swift birds of passage wing their flight
Through the dewy atmosphere.

I hear the beat

Of their pinions fleet,
As from the land of snow and sleet
They seek a southern lea.

I hear the cry

Of their voices high
Falling dreamily through the sky,
But their forms I cannot see.

Oh, say not so!

Those sounds that flow
In murmurs of delight and woe
Come not from wings of birds.

They are the throngs

Of the poet’s songs,
Murmurs of pleasures, pains, and wrongs
The sound of winged words.

This is the cry

Of soulds, that high
On toiling, beating pinions, fly,
Seeking a warmer clime.

From their distant flight

Through realms of light
It falls into our world of night,
With the murmuring sound of rhyme.

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SECTION B (25 Marks)

PART I: Read the three passages below carefully and answer the
questions that follow. Each question is followed by four optional
answers marked A, B, C, and D—choose the most appropriate
answer, and indicate your option by writing A, B, C, or D in the
box provided for each question.

[15 x 1 = 15 marks]

Passage A:

Khari Boli is the dialect equated with Hindi language that I write in. It is
the dialect of a particular region (the New Delhi and Meerut area), and
was widely adopted to express the spirit of the age, to bring a
linguistically cohesive force to the prolonged struggle for freedom from
the British Empire. It is today the official language of India, though not the
national language. Most contemporary ‘Hindi’ poetry is written in Khari
Boli. It’s an ironic reversal that all those wonderful indigenous mothers of
Khari Boli should now be regarded as dialects of so-called ‘modern’ Hindi.
These are actually fully developed language systems with cultural
features signifying different ways of life, and are languages spoken across
what is regarded as the ‘Hindi’ belt comprising several Indian states. So
this ‘Hindi belt’ is something of a myth, since the 200 million-odd humans
who are supposed to be Hindi speakers are in fact speaking their own
languages, languages not necessarily comprehensible to the speakers of
what I am here referring to as Hindi. These source languages are mostly
regarded as oral languages though there is a substantial body of
published works in them including Tulsidas’s epic Ramcharitmanas, which
was written in Awadhi. It is noteworthy, however, that there is hardly any
prose published in these so-called ‘oral languages’ even though any
number of poetic texts appear. Khari Boli is a relatively flat language
compared with the rich and highly musical languages (including, of
course, Urdu, Persian and Sanskrit) from which it derived its present form.
But all the same Khari Boli is an extremely useful and highly dynamic
instrument that can acquire music and heat, light, colour and texture from
a variety of sources.

[Adapted from “The Incessant Search for Languages” (2010) by Teji

Grover]

1. The author regards Khari Boli as:

A. the national language of India
B. a language that draws on all the dialects of the Hindi belt
C. a regional language that has been adapted for various political
purposes
D. a language richer than Urdu, Persian and Sanskrit
 2. The author believes that the Hindi belt:
A. stretches from New Delhi to Meerut
B. stretches from New Delhi to Awadh
C. consists of far more than 200 million Khari Boli speakers
D. consists of far less than 200 million Khari Boli speakers

3. Why does the author say that Hindi is not the national language of
India?
A. Because it is only spoken by the 200 million people of the Hindi belt
B. Because it is a relatively flat and unmusical language
C. Because it is not the language in which the national anthem and
epics are written
D. Because the Indian Constitution does not recognize any national
language

4. The “wonderful indigenous mothers of Khari Boli” are

A. The ordinary women of the Hindi belt
B. The women poets of the Hindi belt
C. The oral languages that have given rise to modern Hindi
D. The dialects that have originated from modern Hindi

5. According to the author, Tulsidas’s epic Ramcharitmanas was

written in
A. Khari Boli
B. Modern Hindi
C. One of the languages of the Hindi belt
D. One of the dialects of the Hindi belt

Passage B:

While studying the Dalit movement in terms of relative deprivation or

social mobility, one should not lose sight of the fact that social mobility
has sustained the belief in functionalism, which has a stabilizing influence
on society and polity. The real serious damage that the concept of relative
deprivation can cause to the Dalit movement today is that it represents a
negative Utopia in two major senses. First, this concept at the theoretical
level attempts to describe ‘what is’ without linking it with the question of
‘what can be.’ While it denies to sociology a critically subversive
character, it also denies an emancipatory consciousness to the groups
under reference. It impels the Dalit groups to organize their thought and
action not in their own authentic terms but in terms of those privileged
sections whose hegemonic world view underlines the structures of
domination. The state plays an extremely important role in keeping the
sense of relative deprivation vital. This is done systematically and
shrewdly by transferring resources from the more privileged sections to
the underprivileged sections as a part of its welfare strategies. In doing
so, the state not only weakens the critical consciousness that had begun
to articulate itself against the structure of domination but as a corollary
also discredits the movement by co-opting the most vocal and assertive
elements into the pacification structures built around the welfare state.

[Adapted from “The Dalit Movement in Mainstream Sociology” (1999) by

Gopal Guru]

6. Which of the following statements reflects the author’s main

argument:
A. The concept of ‘relative deprivation’ is based on totally false data
B. The concept of ‘relative deprivation’ is problematic for the dalit
movement
C. The concept of ‘relative deprivation’ is false but useful for the dalit
masses
D. The concept of ‘relative deprivation’ is problematic but necessary
for the dalit masses

7. According to the author, a critical sociology should:

A. Theoretically de-link ‘what is’ and ‘what can be’
B. Theoretically link ‘what is’ and ‘what can be’
C. Criticize the Indian state for its indifference to the deprived masses
D. Criticize the dalit movement for disregarding actual facts and data

8. The author writes in support of:

A. Functionalist sociology of caste
B. The Indian state welfare policy for dalits
C. All vocal and assertive dalit leaders
D. None of the above

9. Which of the following statements reflects the author’s view of

functionalist sociology?
A. It is useful because it has a stabilizing influence on society and
polity.
B. It is useful because it offers reliable data about deprivation and
enables welfare of dalits
C. It is problematic because it has the effect of subverting the
emerging critical consciousness among dalits
D. It is problematic because it is funded by the Indian state
 10. Which of the following statements reflects the author’s view of
the Indian welfare state?
A. It has become increasingly sensitive to the plight of the poor dalits
since independence
B. It has become increasingly indifferent to the plight of the dalits
since independence
C. It is structured around the critical consciousness of vocal and
assertive dalit leaders
D. It is structured around the hegemonic worldview of the privileged
sections

Passage C:

On Saturday, 23 April 1983, there occurred a rather remarkable incident in

the West Bengal Legislative Assembly. It was the last day of the budget
session. But the uproar was not over the rise in public transport fares or
power cuts or the installation at public expense of a lift at the chief
minister’s residence. The uproar was on the question of cultural heritage.
And the remarkable fact about the incident was not the debate about
culture, but the extreme reluctance of the members on the government
side to enter into a debate.

The occasion was provided by a non-official motion moved by the Congress

(I) leader Subrata Mukherjee demanding that the government undertake to
widely circulate Bankimchandra Chattopadhyaya’s novel Anandamath in
this the centenary year of its first publication. The agenda for the day had
included an amendment to this motion listed in the name of Upendra Kisku
of the CPI (M). But as soon as Mukherjee had finished speaking, it became
apparent that he had hit upon something that had the potential to cause
great embarrassment to the ruling Left Front. Kisku’s proposed amendment
would have drawn the attention of the government to the controversies
about the ‘secular’ character of Anandamath, to the possible repercussions
on communal harmony in the state, and to the necessity of balancing ‘the
national heritage’ with ‘the political reality.’ But the ruling alliance decided
not to let Kisku move his amendment, and attempted to persuade Subrata
Mukherjee to agree to a postponement of the whole debate. But Mukherjee
called for a division on his motion. The vote was taken: the motion was
defeated 11-92. Four constituents of the Left Front did not vote on the
motion; the CPI members were not even present in the House.

Subrata Mukherjee, arguing that Anandamath was free from parochialism,

insisted with somewhat excessive concern for historical detail that even
such eminent nationalist Muslims as Mohammed Ali and Hasrat Mohani had,
in 1886, agreed that ‘Bande Mataram’ was a suitable national anthem.
Contradicting him, Kalimuddin Shams, the Forward Bloc Deputy Speaker,
said that this could not have been so, because both Mohammed Ali and
Hasrat Mohani were accomplished Islamic scholars and no Muslim could
subscribe to a song which spoke of the worship not of the one God but of
the country revered as the Mother. Needless to say, no one took note of the
fact that in 1886 the eminent maulanas were both only eight years old!

The point on which the Left Front members found it most convenient to
oppose Mukherjee was his claim that Anandamath was Bankim’s greatest
work. This, the Front members pointed out with alacrity, was contentious
and even such great men as R.C. Dutt and Rabindranath Tagore had
expresses their doubts about its aesthetic merits. This, therefore, could not
be an adequate ground for giving wide publicity to the novel. Several
members of the Left Front accused the Congress (I) of having deliberately
brought up this controversial matter in order to further its own narrow
partisan interests on the eve of the panchayat elections. And it was
doubtless with their own partisan interests in mind that the Front leaders
decided to beat a retreat. Why should there be so much hesitation in
‘progressive’ circles about taking a clear position on Anandamath?
Compared to the outstanding craftsmanship, acuteness and economy of
expression and intellectual quality of his other works, Anandamath is
without question one of Bankim’s least impressive literary creations. Its
fame rests almost entirely on the symbolic significance it has come to
acquire within a particular political tradition in Bengal. Why then should the
Left find it so difficult to define its own position with respect to that political
tradition?

It is perfectly legitimate to argue that in the context of its times,

Anandamath was not a ‘communal’ tract, for the politics of communalism
as we have known it in twentieth-century India had not been born then. And
here it is specious to argue, as some still do, that the reference to Muslims
was purely allegorical, that Bankim had really meant to express his hatred
for the British. Literally dozens of passages can be quoted from Bankim’s
other books to show quite unambiguously his profound contempt for what
he regarded as the essential attributes of the Muslim character—
irrationality, bigotry, deviousness, sensuality and immorality. Why a man of
such outstanding intellectual abilities, searching for a modern identity for
his nation, should have been led into a celebration of essential rationality
and morality of the Gita and Lord Krishna, and a vitriolic condemnation of
popular Hindu beliefs and of Muslim culture, is an important historical
question. But an answer to this question cannot avoid an examination of
the elements that have gone into the formation of our own ‘progressive’
consciousness today.

It is clear that the Left has once more stepped into the familiar nationalist
trap. Instead of asserting its historical right to criticize our own heritage, it
has only connived at perpetuating a cultural attitude which sacralizes every
item of that heritage, transforms them into icons that must be worshipped
from a distance, an attitude that treats criticism as tantamount to
desecration. This is scarcely consistent with the ‘revolutionary’ cultural role
of a progressive political leadership.

[Adapted from “The Heritage We dare Not Renounce” (1997) by Partha

Chatterjee]

11. When was Anandamath first published?

A. 1857
B. 1882
C. 1886
D. 1983

12. On 23 April 1983, the West Bengal government decided to

A. to circulate Anandamath widely
B. to ban Anandamath
C. not to circulate Anandamath widely
D. to bring out a censored version of Anandamath

13. Why did the ruling Left Front alliance refuse to let Kisku move
his amendment?
A. Its members feared that the opposition would defeat his proposal
during the vote
B. Its members felt that Kisku was indirectly trying to help the
Congress
C. Its members were planning to boycott the assembly on that day
D. Its members did not want to take a clear public stance on
Anandamath
14. How did the Left Front alliance oppose Mukherjee’s claim about
Anandamath?
A. It asserted that Anandamath was a communal novel
B. It asserted that Anandamath was a nationalist novel
C. It asserted that Anandamath was an inferior work of art
D. It asserted that the works by R.C Dutt and Tagore were superior to
Anandamath
 15. Which of the following conclusions can you draw from the
given passage?
A. Bankim’s birth centenary was celebrated in April 1983.
B. The hostile comments about Muslims in Anandamath are
actually targeted at the British.
C. Bankim wanted India to become a modern nation; thus he opposed
all religions equally.
D. None of the above

PART II: Write a short essay on any ONE of the following topics in
not more than 250 words.

[10 marks]

1. The relationship between colonialism and nationalism

2. Environmentalism and economic growth
3. The annihilation of caste
4. The public life of religion in India
5. Cinema and censorship
 SECTION C (25 Marks)

Read the following passage carefully and answer the questions that follow.

1 Lying and honesty are intriguing subjects that have engaged philosophers for centuries.
Social scientists took very little interest in them. This has suddenly begun to change. It
is a much more mundane concern with lying and honesty that has been engaging
economists and political scientists in recent times, but it's a concern of some pervasive
importance.

2 Social analysts, notably Francis Fukuyama and Robert Putnam, have argued that
societies with a high level of trust - i.e. where people tend to be honest, adhere to
promises and respect contracts - tend to prosper. So, faster growth is not just a
consequence of appropriate economic policy, savings rate, human capital and fiscal
deficits but, somewhat surprisingly, the level of honesty in the citizenry.

3 This is one area in which the Indian citizenry can do with a little bit of brushing up. The
damage usually gets done early, when children are taught that "honesty is the best
policy". As they grow up, they realize whoever taught them that lesson was not quite
honest. There are many situations in life where a quick lie, a broken promise or a
reneged contract can bring in gains.

4 Many people make a mistake in trying to cash in on these gains too often, not realising
that each time one does it, one tends to damage a little bit of one's reputation. If a person
breaks too many promises, people will be wary of getting into agreements with him. In
other words, excessive dishonesty and corruption, as in our society, is a sign of several
things but, importantly, of myopia. To a person interested in nothing but his own
welfare, the Machiavellian lesson would be simple: try not to tell lies so that you can get
away with the rare one when you have to. So even if people were fully selfish, if they
calculated their own interest rationally, they would be more honest than they typically
are.

5 Collectively, people may have an interest in being even more honest and trustworthy
than what selfish rationality calculations require. This is not always easy to understand.
Let us begin by noting that people use group characteristics to judge individuals. Thus
people hold views as to how trustworthy Indians are and how punctual Latinos are:
about the ethics of the Protestants and the materialism of the Calvinists: about how
dependable the Japanese are as business partners and about how untrustworthy such and
such people are (let me leave the identity of this last group to the reader's imagination):
of how good south Indians are as tenants and how bad ... once again, dear reader, let me
leave this to you.

6 These are essentially opinions about the average traits of different groups. But they have
important implications for the individual. It can mean that people will hesitate to get
into a business deal with you if you belong to a group that is considered untrustworthy;
or that you may be more likely to get hired for a job because people believe that persons
of your community are hardworking. So you could gain or lose through no fault of
yours.
7 This also means that your actions can influence the prospects and well-being of others
in your group. If you cheat, you bring down the average evaluation of your community.
Economists have a name for this: it is called “externality”. If an action by one person
brings down the welfare of others this is called a negative externality and if it raises
welfare it is positive. Free markets malfunction when there are excessive externalities,
positive or negative, bringing down everybody’s welfare.

8 Something similar happens in the domain of corruption and dishonesty. Each such act
hurts the nation or the community that one belongs to; but since that hurt does not enter
the individual's calculations (especially so when the individual is selfish) people tend to
"overindulge" in corrupt and untrustworthy activities. Hence, nations where people are
habitually (that is, not prompted by rational optimisation) more honest, will tend to get
more investment, trade and business.

9 Most economists direct their advice at the government to the politicians to act in certain
ways or to the bureaucrats to carry out certain responsibilities. This new research in
economics on the role of trust is a reminder that some of the responsibility lies with
ordinary citizens.

Kaushik Basu, India Today, July 10, 2002

Questions 1 – 3: Each question is followed by three answer options marked A, B,

and C. Choose the correct option and enter it in the box provided. [1 x 3 = 3
marks]

1. The main idea of the article is that

A. Indians are very corrupt and dishonest.
B. A nation’s prosperity largely depends on the level of honesty of its people.
C. Individuals are entirely responsible for a nation’s growth.
Ans:

2. This is one area in which Indian citizenry ... (paragraph 3, line 2). This refers to
A. Lying
B. Corruption
C. Honesty
Ans:

3. (paragraph 4) The Machiavellian lesson is:

a. Tell as many lies as possible

b. Do not tell any lies
c. Tell as few lies as possible

Ans:
4. Which word in paragraph 4 means short sightedness? [1 mark]

Ans: ______________

5. Find the word used by the writer in paragraph 7 to describe the effect of an individual
action on the group he belongs to? [1 mark]
Ans: ______________

6. The writer mentions two groups (not bound by a nation) to show how people
use group characteristics to judge individuals. Name them. [2 marks]

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7. In paragraphs 6 and 7 the writer discusses the relationship between individuals and
the community. What examples does he use to elaborate on this? [4 marks]

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8. Nations where people are habitually more honest, will tend to get more
investment, trade and business . How far do you agree with this statement? Give
reasons in support of your answer. [ 6 marks]
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Question 9 – 12: In each of the four incomplete paragraphs below, two sentences
(S2 and S3) are missing. Choose the most appropriate sentences from the three
given in the box, and write them in the correct sequence in the space provided.
One example has been done for you. (4 x 2 = 8 marks)

Example:

S1 People who grow up in a particular culture share certain values and assumptions.

S2 _______________________________________________________________________
S3_______________________________________________________________________

S4 They also agree, mostly, with each other’s assumptions about human nature, social
relationships, and so on

• It does mean that most of them, most of the time agree with each other’s ideas about
what is right or wrong, desirable and undesirable, and so on.
• A culture can be viewed as a collection of values and assumptions that go together to
shape the way a group of people perceives and relates to the world around them.
• That does not mean they all share exactly the same values to exactly the same extent.

Answer:

S1.People who grow up in a particular culture share certain values and assumptions.

S2. That does not mean they all share exactly the same values to exactly the same extent.

S3. It does mean that most of them, most of the time agree with each other’s ideas about what
is right or wrong, desirable and undesirable, and so on.

S4. They also agree, mostly, with each other’s assumptions about human nature, social
relationships, and so on

Question 9

S1 An aviary is a large enclosure for confining birds.

S2 _____________________________________________________________

S3 _____________________________________________________________

S4 Aviaries often contain plants and shrubbery to simulate a natural environment.

• Hence, aviaries are also sometimes known as flight cages.

• Spacious walk-in aviaries also exist in bird parks.
• Unlike cages, aviaries allow birds a larger living space where they can fly.

Question 10

S1 Plastic recycling is the process of recovering waste plastics and reprocessing the material
into useful products.

S2 ________________________________________________________________
S3 ________________________________________________________________

S4 Typically a plastic is not recycled into the same type of plastic.

• For instance, soft drink bottles could be melted down and then cast as
plastic chairs and tables.

• Products made from recycled plastics are often not recyclable.

• These products are sometimes completely different in form from their

original state.

Question 11

S1 The debate on the relationship between man and machine is not a new one.

S2___________________________________________________________________

S3___________________________________________________________________

S4. Even the sewing machine was smashed by enraged tailors in France when first
introduced.

• It became acute in the nineteenth century when machines were destroyed and
factories burnt in Britain in an attempt to arrest the progress of mechanisation.
• The age-old antagonism towards the machine is rooted in the belief that the
mechanization of the industrial processes automatically leads to
unemployment.
• It goes back to the days when men who made discoveries or inventions were
burnt or stoned as sorcerers.

Question 12

S1 Westerners, especially Americans, tend to think of a friend as someone whose company

they enjoy.

S2 _____________________________________________________________________

S3______________________________________________________________________

S4 However equally important is the duty of a friend to give help and do favours to the best
of his ability.

• Among Arabs also, a friend is someone whose company one enjoys.

 • A friend can be asked for a favour or for help, but it is considered wrong to
cultivate a friendship primarily for gain.

• Relationships between persons are very personalized in the Arab culture.

Section D (25 Marks)

Questions 1-5: Each question has a pair of words expressing a relationship, followed by
four options marked A, B, C and D. Select the option that comes closest to the
relationship expressed in the question pair, and mark your choice in the box provided.
[1 x 5 = 5 marks]

1. SPARROW: BIRD

A. teacher: pupil B. hammer: tool Answer:

C. book: library D. fruit: orange

2. SOLDIER: ARMY

A. star: galaxy B. garage: car Answer:

C. apple: basket D. doctor: clinic

3. COMPOSER: SYMPHONY

A. algebra: mathematics B. curtain: theatre Answer:

C. classroom: education D. cartographer: map

4. EAGLE: PREDATOR

A. human: banker B. fish: water Answer:

C. horse: herbivore D. candle: energy

5. BUILD: HOUSE

A. bake: cake B. glue: envelope Answer:

C. drive: car D. hit: nail

Questions 6-10: One member of each set below is the “odd man out”. Identify the odd
member of each set. [1 x 5 = 5 marks]

6. A. poor B. tour C. sure D. pure Answer:

7. A. uncover B. untrue C. unsure D. unable Answer:

8. A. curable B. unstable C. readable D. washable Answer:

9. A. make a promise B. make a turn C. make a table D. make a remark
Answer:

10. A. keep reading B. keep a secret C. keep a pet D. keep a promise

Answer:

11. Study the following pairs of sentences and answer the questions below.

A. i. Pick it up! B. i. Put it off! C. i. There it is! D. i. *Look it at!

ii. *Pick up it! ii. *Put off it! ii. *There’s it! ii. Look at it!

a. Pick the paper up! a. Put the light off! a. There the star is! a. *Look the light
at!
b. Pick up the paper! b. Put off the light! b. There’s the star! b. Look at the light!

Here are 3 rules that try to describe the pairs of grammatical and ungrammatical sentences
above. [Note: The symbol ‘*’ indicates that a sentence is ungrammatical; it is a ‘pronoun’;
paper, light and star are ‘nouns’; up, off and at are ‘prepositions’.]

1. A sentence cannot end with a pronoun.

2. A verb and a preposition cannot be separated.
3. A pronoun can occur only where a noun can occur, but a pronoun also has other
restrictions (it cannot occur at all the positions where a noun occurs).

For each rule, say [6

marks]
(i) which ungrammatical sentence or sentences above it correctly describes
(ii) which grammatical sentence or sentences above do not follow the rule.

Rule 1: correctly describes the ungrammatical sentence(s) ………………………………………..

Rule 1: is not followed by the grammatical sentence(s)
……………………………………………

Rule 2: correctly describes the ungrammatical sentence(s) ………………………………………..

Rule 2: is not followed by the grammatical sentence(s)
……………………………………………

Rule 3: correctly describes the ungrammatical sentence(s) ………………………………………..

Rule 3: is not followed by the grammatical sentence(s)
……………………………………………
12. Based on your answers to question (11) above, say which rule or rules best describe the data
given in 11. [1
mark]

…………………………………………………………………………………………………..

13. Choose the number which should come at the place of question mark in the series. [1
mark]
1, 2, 3, 5, ?, 13, 21

A. 7 Answer:
B. 8
C. 9
D. 10

14. Study carefully the argument below and the inference drawn from the argument. [1
mark]

Some Greeks are logicians.

Some logicians are tiresome.
Therefore, some Greeks are tiresome.

In your opinion, is the inference drawn from the argument

A. Valid?
B. Invalid? Answer:

15. The statement “Honesty is the best policy” is [1 mark]

A. a fact
B. an instruction Answer:
C. a wish
D. a value judgment

16. Question words in English are known as “wh’ words. [2X 2= 4 marks]

English Kannada Hindi

what yeenu kyaa
when yaavaaga kab
where yelli kahaã
why yeeke kyoõ

(i) What would you call question words in Kannada and Hindi?

………………………………………………………………………………………………
…..
 (ii) Make up 4 question words in a new language which has “s” words instead of
“wh” words.

………………………………………
………………………………………
………………………………………
………………………………………

17. Here is a list of students who were asked “Have you ever been to the US?” and “Have
you ever been to Japan?”. [1
mark]

Student Been to the US Been to Japan

Joe √ √
Gregory --- √
Jamal √ ---
Poch √ ---
Shukrat √ √
Lui --- √
Isiah √ √

Which diagram shows the relation between them? Answer: