Who resigned the chairmanship of BackwardCommunities Development Corporation? ?->(Show Answer!)

1. Who resigned the chairmanship of BackwardCommunities Development Corporation?

Answer: R.Balakrishna Pillai

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MCQ->Individuals, groups and leaders who promote human development operate under strong institutional, structural and political constraints that affect policy options. But experience suggests broad principles for shaping an appropriate agenda for human development. One important finding from several decades of human development experience is that focusing exclusively on economic growth is problematic. While we have good knowledge about how to advance health and education, the causes of growth are much less certain and growth is often elusive. Further, an unbalanced emphasis on growth is often associated with negative environmental consequences and adverse distributional effects. The experience of China, with its impressive growth record, reflects these broader concerns and underlines the importance of balanced approaches that emphasize investments in the non-income aspects of human development. With reference to till' above passage, consider the following statements: 1. In developing countries, a strong institutional framework is the only requirement for human development and policy options2. Human development and economic growth are not always positively inter-related.3. Focusing only on human development should be the goal of economic growthWhich of the above statements is/are correct ?...

MCQ-> Directions : In the following questions, you have two brief passages with 5 questions in each passage, Read the passages carefully and choose the best answer to each question out of the four alternatives. PASSAGE -I Stuck with be development dilemma? Stay away from management courses. Seriously, one of the biggest complaints that organisations have about management courses is that they fail to impact the participants' on-the-job behaviour. Some management trainers stress the need for follow-up and reinforcement on the job. Some go so far as briefing the participants' managers on what behaviour they should be reinforcing back on the job. Others include a follow-up training day to review the progress of the participants. None of this is really going far enough. The real problem is that course promoters view development as something which primarily, takes place in a classroom. A course is an event and events are, by definition limited in time. When you talk about follow-up after a course, it is seen as a nice idea, but not as an essential part of the participants' development programme. Any rational, empowered individual should be able to take what has been learnt in a course and transfer it to the work place or so the argument goes. Another negative aspect of the course mindset is that, primarily, development is thought to be about skill-acquisition. So, it is felt that the distinction between taking the course and behaving differently in the work place parallels the distinction between skill-acquisition and skill-application. But can such a sharp distinction be maintained ? Skills are really acquired only in the context of applying them on the job, finding them effective and therefore, reinforcing them. The problem with courses is that they are events, while development is an on-going process which, involves, within a complex environment, continual interaction, regular feedback and adjustment. As we tend to equate development with a one-off event, it is difficult to get seriously motivated about the follow-up. Anyone paying for a course tends to look at follow-up as an unnecessary and rather costly frill. PASSAGE II One may look at life, events, society, history, in another way. A way which might, at a stretch, be described as the Gandhian way, though it may be from times before Mahatma Gandhi came on the scene. The Gandhian reaction to all the grim poverty, squalor and degradation of the human being would approximate to effort at self-change and self-improvement, to a regime of living regulated by discipline from within. To change society, the individual must first change himself. In this way of looking at life and society, words too begin to mean differently. Revolution, for instance, is a term frequently used, but not always in the sense it has been in the lexicon of the militant. So also with words like peace and struggle. Even society may mean differently, being some kind of organic entity for the militant, and more or less a sum of individuals for the Gandhian. There is yet another way, which might, for want of a better description, be called the mystic. The mystic's perspective measures these concerns that transcend political ambition and the dynamism of the reformer, whether he be militant or Gandhian. The mystic measures the terror of not knowing the remorseless march of time:he seeks to know what was before birth, what comes after death. The continuous presence of death, of the consciousness of death, sets his priorities. and values: militants and Gandhians kings and prophets must leave all that they have built:all that they have un-built and depart when messengers of the buffalo-riding Yama come out of the shadows. Water will to water, dust to dust. Think of impermanence. Everything passes.What is the passage about?
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MCQ-> Read the passage and answer the questions that follow: Passage I There arc two main kinds of development agency: the one which trace to introduce specific changes and is mainly interested in material development: and the other which is primarily interested in people. On the whole the first wants to "get things done"; the other to develop the people's own abilities for leadership, wise judgement and co-oprative action. For agencies of the second kind, the material result is less important than the way it is achieved. Agencies and workers, who themselves decide the specific form development should take, assume, of course, that they know better than the people what the people need. Most social development workers and technical officers have worked on this assumption in the past, and although they were often right they were not always right, for they sometimes made the mistake of assuming that what was good within their own culture was certain to be good in other cultures too. Missionaries, for instance, insisted on their converts wearing clothes because they were used to them themselves, and they established schools with syllabuses that suited the missionaries' own countries, rather than the countries where the schools were built. Agencies and their workers tend to be more careful nowadays, but experts and specialists trained in Western ways still often make mistakes in cultures other than their own. Agencies everywhere are now realizing that they are risking failure if they assume that their own ideas are right in environments and cultures other than their own. The East African Groundnut Scheme failed because it did not take the local conditions of soil and climate sufficiently into account. The West African Anchau Rural Development Scheme illustrates, less spectacularly, the result of failing to consider the human factor when working in a different culture. This Scheme was started in 1937 to eradicate sleeping sickness from a part of the Zaria province of the Northern Region of Nigeria. The people in charge made a detailed survey of the area, made detailed studies of the farming conditions in sample hamlets and made a careful census of the people. Indeed, they scientifically examined in minute detail every aspect of the situation that seemed to them important. But it failed because people were thought of as being there "to be done good to" in the mass, but they were not envisaged as persons, each with one's own small world of hopes and fears, who might in some way be consulted.In the passage "development agency" refers to...

MCQ-> I heartily accept the motto, “That government is best which governs least”; and I should like to see it acted up to more rapidly and systematically. Carried out, it finally amounts to this, which also I believe--“That government is best which governs not at all”; and when men are prepared for it, that will be the kind of governments which they will have. Government is at best but an expedient; but most government are usually, and all governments are sometimes, inexpedient. The objection which have been brought against a standing army, and they are many and weighty, and deserve to prevail, may also at last be brought against a standing government. The standing army is only an arm of the standing government. The government itself, which is only the mode which the people have chosen to execute their will, is equally liable to be abused and perverted before the people can act through it. After all, the practical reason why, when the power is once in the hands of the people, a majority are permitted, and for a long period continue, to rule is not because they are most likely to be in the right, nor because this seems fairest to the minority, but because they are physically the strongest. But a government in which the majority rules in all cases cannot be based on justice, even as far as men understand it. Can there not be a government in which the majorities do not virtually decide right and wrong, but conscience? -- in which majorities decide only those questions to which the rule of expediency is applicable? Must the citizen ever for a moment or in the least degree, resign his conscience to legislator? Why has every man a conscience then? I think that we should be men first, and subjects afterward. It is not desirable to cultivate a respect for the law, so much as for the right The only obligation which I have a right to assume is to do at any time what I think right. It is truly enough said that a corporation has no conscience; but a corporation of conscientious men is a corporation with a conscience. Law never made men a whit more just; and, by means of their respect for it, even the well-disposed are daily made the agents on injustice.According to the author of the paragraph, army is _____________ ?
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MCQ->Pick out thể one word for - a secret arrangement...