Bacteria having Chinese letter pattern arrangement: ?->(Show Answer!)

1. Bacteria having Chinese letter pattern arrangement:

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MCQ-> The passage below is accompanied by a set of six questions. Choose the best answer to each question.Understanding where you are in the world is a basic survival skill, which is why we, like most species come hard-wired with specialised brain areas to create cognitive maps of our surroundings. Where humans are unique, though, with the possible exception of honeybees, is that we try to communicate this understanding of the world with others. We have a long history of doing this by drawing maps — the earliest versions yet discovered were scrawled on cave walls 14,000 years ago. Human cultures have been drawing them on stone tablets, papyrus, paper and now computer screens ever since.Given such a long history of human map-making, it is perhaps surprising that it is only within the last few hundred years that north has been consistently considered to be at the top. In fact, for much of human history, north almost never appeared at the top, according to Jerry Brotton, a map historian... "North was rarely put at the top for the simple fact that north is where darkness comes from," he says. "West is also very unlikely to be put at the top because west is where the sun disappears."Confusingly, early Chinese maps seem to buck this trend. But, Brotton, says, even though they did have compasses at the time, that isn't the reason that they placed north at the top. Early Chinese compasses were actually oriented to point south, which was considered to be more desirable than deepest darkest north. But in Chinese maps, the Emperor, who lived in the north of the country was always put at the top of the map, with everyone else, his loyal subjects, looking up towards him. "In Chinese culture the Emperor looks south because it's where the winds come from, it's a good direction. North is not very good but you are in a position of subjection to the emperor, so you look up to him," says Brotton.Given that each culture has a very different idea of who, or what, they should look up to it's perhaps not surprising that there is very little consistency in which way early maps pointed. In ancient Egyptian times the top of the world was east, the position of sunrise. Early Islamic maps favoured south at the top because most of the early Muslim cultures were north of Mecca, so they imagined looking up (south) towards it. Christian maps from the same era (called Mappa Mundi) put east at the top, towards the Garden of Eden and with Jerusalem in the centre.So when did everyone get together and decide that north was the top? It's tempting to put it down to European explorers like Christopher Columbus and Ferdinand Megellan, who were navigating by the North Star. But Brotton argues that these early explorers didn't think of the world like that at all. "When Columbus describes the world it is in accordance with east being at the top, he says. "Columbus says he is going towards paradise, so his mentality is from a medieval mappa mundi." We've got to remember, adds Brotton, that at the time, "no one knows what they are doing and where they are going."Which one of the following best describes what the passage is trying to do?
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MCQ-> The persistent patterns in the way nations fight reflect their cultural and historical traditions and deeply rooted attitudes that collectively make up their strategic culture. These patterns provide insights that go beyond what can be learnt just by comparing armaments and divisions. In the Vietnam War, the strategic tradition of the United States called for forcing the enemy to fight a massed battle in an open area, where superior American weapons would prevail. The United States was trying to re-fight World War II in the jungles of Southeast Asia, against an enemy with no intention of doing so. Some British military historians describe the Asian way of war as one of indirect attacks, avoiding frontal attacks meant to overpower an opponent. This traces back to Asian history and geography: the great distances and harsh terrain have often made it difficult to execute the sort of open-field clashes allowed by the flat terrain and relatively compact size of Europe. A very different strategic tradition arose in Asia. The bow and arrow were metaphors for an Eastern way of war. By its nature, the arrow is an indirect weapon. Fired from a distance of hundreds of yards, it does not necessitate immediate physical contact with the enemy. Thus, it can be fired from hidden positions. When fired from behind a ridge, the barrage seems to come out of nowhere, taking the enemy by surprise. The tradition of this kind of fighting is captured in the classical strategic writings of the East. The 2,000 years' worth of Chinese writings on war constitutes the most subtle writings on the subject in any language. Not until Clausewitz, did the West produce a strategic theorist to match the sophistication of Sun-tzu, whose Art of War was written 2,300 years earlier. In Sun-tzu and other Chinese writings, the highest achievement of arms is to defeat an adversary without fighting. He wrote: "To win one hundred victories in one hundred battles is not the acme of skill. To subdue the enemy without fighting is the supreme excellence." Actual combat is just one among many means towards the goal of subduing an adversary. War contains too many surprises to be a first resort. It can lead to ruinous losses, as has been seen time and again. It can have the unwanted effect of inspiring heroic efforts in an enemy, as the United States learned in Vietnam, and as the Japanese found out after Pearl Harbor. Aware of the uncertainties of a military campaign, Sun-tzu advocated war only after the most thorough preparations. Even then it should be quick and clean. Ideally, the army is just an instrument to deal the final blow to an enemy already weakened by isolation, poor morale, and disunity. Ever since Sun-tzu, the Chinese have been seen as masters of subtlety who take measured actions to manipulate an adversary without his knowledge. The dividing line between war and peace can be obscure. Low-level violence often is the backdrop to a larger strategic campaign. The unwitting victim, focused on the day-to-day events, never realizes what's happening to him until it's too late. History holds many examples. The Viet Cong lured French and U.S. infantry deep into the jungle, weakening their morale over several years. The mobile army of the United States was designed to fight on the plains of Europe, where it could quickly move unhindered from one spot to the next. The jungle did more than make quick movement impossible; broken down into smaller units and scattered in isolated bases, US forces were deprived of the feeling of support and protection that ordinarily comes from being part of a big army. The isolation of U.S. troops in Vietnam was not just a logistical detail, something that could be overcome by, for instance, bringing in reinforcements by helicopter. In a big army reinforcements are readily available. It was Napoleon who realized the extraordinary effects on morale that come from being part of a larger formation. Just the knowledge of it lowers the soldier's fear and increases his aggressiveness. In the jungle and on isolated bases, this feeling was removed. The thick vegetation slowed down the reinforcements and made it difficult to find stranded units. Soldiers felt they were on their own. More important, by altering the way the war was fought, the Viet Cong stripped the United States of its belief in the inevitability of victory, as it had done to the French before them. Morale was high when these armies first went to Vietnam. Only after many years of debilitating and demoralizing fighting did Hanoi launch its decisive attacks, at Dienbienphu in 1954 and against Saigon in 1975. It should be recalled that in the final push to victory the North Vietnamese abandoned their jungle guerrilla tactics completely, committing their entire army of twenty divisions to pushing the South Vietnamese into collapse. This final battle, with the enemy's army all in one place, was the one that the United States had desperately wanted to fight in 1965. When it did come out into the open in 1975, Washington had already withdrawn its forces and there was no possibility of re-intervention. The Japanese early in World War II used a modern form of the indirect attack, one that relied on stealth and surprise for its effect. At Pearl Harbor, in the Philippines, and in Southeast Asia, stealth and surprise were attained by sailing under radio silence so that the navy's movements could not be tracked. Moving troops aboard ships into Southeast Asia made it appear that the Japanese army was also "invisible." Attacks against Hawaii and Singapore seemed, to the American and British defenders, to come from nowhere. In Indonesia and the Philippines the Japanese attack was even faster than the German blitz against France in the West. The greatest military surprises in American history have all been in Asia. Surely there is something going on here beyond the purely technical difficulties of detecting enemy movements. Pearl Harbor, the Chinese intervention in Korea, and the Tet offensive in Vietnam all came out of a tradition of surprise and stealth. U.S. technical intelligence – the location of enemy units and their movements was greatly improved after each surprise, but with no noticeable improvement in the American ability to foresee or prepare what would happen next. There is a cultural divide here, not just a technical one. Even when it was possible to track an army with intelligence satellites, as when Iraq invaded Kuwait or when Syria and Egypt attacked Israel, surprise was achieved. The United States was stunned by Iraq's attack on Kuwait even though it had satellite pictures of Iraqi troops massing at the border. The exception that proves the point that cultural differences obscure the West's understanding of Asian behavior was the Soviet Union's 1979 invasion of Afghanistan. This was fully anticipated and understood in advance. There was no surprise because the United States understood Moscow's worldview and thinking. It could anticipate Soviet action almost as well as the Soviets themselves, because the Soviet Union was really a Western country. The difference between the Eastern and the Western way of war is striking. The West's great strategic writer, Clausewitz, linked war to politics, as did Sun-tzu. Both were opponents of militarism, of turning war over to the generals. But there all similarity ends. Clausewitz wrote that the way to achieve a larger political purpose is through destruction of the enemy's army. After observing Napoleon conquer Europe by smashing enemy armies to bits, Clausewitz made his famous remark in On War (1932) that combat is the continuation of politics by violent means. Morale and unity are important, but they should be harnessed for the ultimate battle. If the Eastern way of war is embodied by the stealthy archer, the metaphorical Western counterpart is the swordsman charging forward, seeking a decisive showdown, eager to administer the blow that will obliterate the enemy once and for all. In this view, war proceeds along a fixed course and occupies a finite extent of time, like a play in three acts with a beginning, a middle, and an end. The end, the final scene, decides the issue for good. When things don't work out quite this way, the Western military mind feels tremendous frustration. Sun-tzu's great disciples, Mao Zedong and Ho Chi Minh, are respected in Asia for their clever use of indirection and deception to achieve an advantage over stronger adversaries. But in the West their approach is seen as underhanded and devious. To the American strategic mind, the Viet Cong guerrilla did not fight fairly. He should have come out into the open and fought like a man, instead of hiding in the jungle and sneaking around like a cat in the night. According to the author, the main reason for the U.S. losing the Vietnam war was
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MCQ->Bacteria having Chinese letter pattern arrangement:....

MCQ-> The English alphabet is divided into five groups. Each group starts with the vowel and the consonants immediately following that vowel and the consonants immediately following that vowel are included in that group. Thus, the letters A, B, C, D will be in the first group, the letters E, F, G, H will be in the second group and so on. The value of the first group is fixed as 10, the second group as 20 and so on. The value of the last group is fixed as 50. In a group, the value of each letter will be the value of that group. To calculate the value of a word, you should give the same value of each of the letters as the value of the group to which a particular letter belongs and then add all the letters of the word: If all the letters in the word belong to one group only, then the value of that word will be equal to the product of the number of letters in the word and the value of the group to which the letters belong. However, if the letters of the words belong to different groups, then first write the value of all the letters. The value of the word would be equal to the sum of the value of the first letter and double the sum of the values of the remaining letters.For Example : The value of word ‘CAB’ will be equal to 10 + 10 + 10 = 30, because all the three letters (the first letter and the remaining two) belong to the first group and so the value of each letter is 10. The value of letter BUT = $$10 + 2 \times 40 + 2 \times 50 = 190$$ because the value of first letter B is 10, the value of T = 2 $$\times$$ 40 (T belongs to the fourth group) and the value of U = 2 $$\times$$ 50 (U belongs to the fifth group). Now calculate the value of each word given in questions 161 to 165 :AGE
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MCQ->

i. If the first letter is a vowel and last letter is a consonant, both are to be coded as © ii. If the first letter is a consonant and last letter is a vowel, both are to be coded as 0 iii. If the first letter as well as the last letter are vowels, both are to be coded as the code of the last letter.N F R S C A
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