“As long as caste disabilities existed there could be no Swaraj”. Who said this? ?->(Show Answer!)

1. “As long as caste disabilities existed there could be no Swaraj”. Who said this?

Write Comment

Comments

Tags

Show Similar Question And Answers

QA->Who rejected caste system and argued that there is only one caste called "Anandajathi"?....

QA->Who rejected caste system and argued that there is only one caste called ‘Anandajathi’?....

QA->Who said "There is no use for caste. It curtails man"s freedom; destroys his intelligence"?....

QA->Who said ‘There is no use for caste. It curtails man’s freedom; destroys his intelligence’?....

QA->WHO SAID " WHERE THERE IS NO LAW THERE IS NO FREEDOM "....

MCQ-> The Union Government’s present position vis-a-vis the upcoming United Nations conference on racial and related discrimination world-wide seems to be the following: discuss race please, not caste; caste is our very own and not at all as bad as you think. The gross hypocrisy of that position has been lucidly underscored by Kancha Ilaiah. Explicitly, the world community is to be cheated out of considering the matter on the technicality that caste is not, as a concept, tantamount to a racial category. Internally, however, allowing the issue to be put on agenda at the said conference would, we are patriotically admonished, damage the country’s image. Somehow, India’s virtual beliefs elbow out concrete actualities. Inverted representations, as we know, have often been deployed in human histories as balm for the forsaken — religion being the most persistent of such inversions. Yet, we would humbly submit that if globalising our markets is thought as good for the ‘national’ pocket, globalising our social inequities might not be so bad for the mass of our people. After all, racism was as uniquely institutionalised in South Africa as caste discrimination has been within our society; why then can’t we permit the world community to express itself on the latter with a fraction of the zeal with which, through the years, we pronounced on the former?As to the technicality about whether or not caste is admissible into an agenda about race (that the conference is also about ‘related discriminations’ tends to be forgotten), a reputed sociologist has recently argued that where race is a ‘biological’ category caste is a ‘social’ one. Having earlier fiercely opposed implementation of the Mandal Commission Report, the said sociologist is at least to be complemented now for admitting, however tangentially, that caste discrimination is a reality, although, in his view, incompatible with racial discrimination. One would like quickly to offer the hypothesis that biology, in important ways that affect the lives of many millions, is in itself perhaps a social construction. But let us look at the matter in another way.If it is agreed — as per the position today at which anthropological and allied scientific determinations rest — that the entire race of homo sapiens derived from an originary black African female (called ‘Eve’), then one is hard put to understand how, one some subsequent ground, ontological distinctions are to be drawn either between races or castes. Let us also underline the distinction between the supposition that we are all god’s children and the rather more substantiated argument about our descent from ‘Eve’, lest both positions are thought to be equally diversionary. It then stands to reason that all subsequent distinctions are, in modern parlance, ‘constructed’ ones, and like all ideological constructions, attributable to changing equations between knowledge and power among human communities through contested histories here, there, and elsewhere.This line of thought receives, thankfully, extremely consequential buttress from the findings of the Human Genome project. Contrary to earlier (chiefly 19th-century colonial) persuasions on the subject of race, as well as, one might add, the somewhat infamous Jensen offerings in the 20th century from America, those finding deny genetic difference between ‘races’. If anything, they suggest that environmental factors impinge on gene-function, as a dialectic seems to unfold between nature and culture. It would thus seem that ‘biology’ as the constitution of pigmentation enters the picture first only as a part of that dialectic. Taken together, the originary mother stipulation and the Genome findings ought indeed to furnish ground for human equality across the board, as well as yield policy initiatives towards equitable material dispensations aimed at building a global order where, in Hegel’s stirring formulation, only the rational constitutes the right. Such, sadly, is not the case as everyday fresh arbitrary grounds for discrimination are constructed in the interests of sectional dominance.When the author writes ‘globalising our social inequities’, the reference is to
....

MCQ-> Read Ito’ following passage carefully and answer the questions given below it. Certain words are printed in bold to help you locate them while answering sonic of the questions. Once upon a time. there was a shrewd shopkeeper called Makitrand. He had a friend called Mihir, who had saved a lot of money. Mihir was keen on going on a pilgrimage. But he did not know where to leave his precious savings. So he came to Makarand’s shop and said, ‘my friend, I trust you more than anyone. Could you please look after my life’s savings till i return from my pilgrimage Makarand pretended to be deep in thought, and then said, ‘1 would rather not. Money spoils relationships. What if something hap • pens to your money while you are away ? You will no longer be my friend.’ As Mihir stood there by his shop thinking about what his friend had just said, an old woman entered the shup and bought some things. One of the boys helping Makarand, gave her less change than he should have. Makaranc saw this and pretended to scold the boy, he then ordered him to return the remaining money to the woman. Mihir not knowing that this was an act put up by Makarand to make him believe that he was honest, was convinced about his decision and said to Makarand, ‘I have decided. I will leave the money only with you.’ Makarand smiled. Then let us do something. Let’s take the bag of coins and bury it in a place that only you and I will know of. That way, even if something happens to me while you are away, you will know where your money is: Mihir, simple that he was. thought this was a good idea and the two went and hid the bag in a secret place. Mihir left the next day on his pilgrimage. happy his savings Were in safe hands. Six months later, Mihir returned. He dumped his luggage at home and went to dig out his bag of savings. But even though he searched and searched for his valuables, there was no sign of the bag anywhere. In panic, he ran in Makarand, who was busy in his shop. When Mihir asked him about the bitg, Makarand pretended to be surprised. ‘But I did not go that way in all these months. Why don’t you search for it again ?’ he said, putting on his most innocent look. Mihir had no choice but to believe him. Sadly, he went home. On the way, as luck would have it, he met the old woman he had seen in Makarand’s shop. Seeing him sad. she asked him what the matter was. Mihir told her the whole story, Then she smiled and whispered a plan to him. Not long after, the woman came to Makarand’s shop, carrying a big box. ‘Brother, I heard you are a good and honest man. My son went on a pilgrimage many months ago and has still not returned. 1 am worried and have decided to go and loo for him. Will you look after my box of two hundred gold coins while I am away ?Makarand could not believe his luck. He was about to launch into his idea about- hiding the box, when an angry Mihir entered the shop, ‘Where is but before he could complete his sentence, Makarand, afraid of being accused in front of the old woman, said quickly, ‘I forgot. I had seen some pigs digging around there and had removed the bag just to keep it safe. Here it is.’ And he handed Mihir the bag he had stolen many months ago. Now the old woman pretended she was seeing Mihir for the first time, Son, did you also go on a pilgrimage? Could you tell me if you met my son anywhere? His name is Jahangir.’ Mihir, clutching onto his precious bag, said, ‘Yes, Auntie, I met him on the road a few villages away. He was on his way home. He should be here in a week.’ The old woman leaned over and took her box away from Makarand. Thank you. Brother, you have saved me an unnecessary trip. Now, I will need some money to prepare for my son’s welcome,’ she added and the two left the shop. Makarand could only stare at them Open-mouthed,What incident in the passage convinced Mihir that Makarand was indeed an honest man? (A) The incident where he scolded his helper boy for returning less change to the old woman who was a customer in his shop. (B) The fact that Makarand refused to keep Mihir’s money, in the event that it might destroy their friendship. (C) The incident where Makarand told Mihir that he had kept his hag with him as he saw pigs digging at the very spot where the treasure was buried.....

MCQ-> Read the following passage and answer the questions. Passage: 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 to 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 taking 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?" "Various animals." he said. and shook his head. "I had to leave them." I was watching the bridge and the African looking country of the Ebro Delta wondering how long now it would be before we would see the enemy.. "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.Where was the old man coming from?
....

MCQ->“As long as caste disabilities existed there could be no Swaraj”. Who said this?....

MCQ-> Read the following passage carefully and answer the questions given below it. Certain words/phrases have been printed in bold to help you locate them while answering some of the questions. Once upon a time there was a King of Benaras who was very rich. He had many servants and a beautiful palace with wonderful gardens; he had chariots and a stable full of horses. But his most prized possession was a magnificent elephant called Mahaghiri. She was as tall as two men, and her skin was of the colour of thunder clouds. She had large flapping ears and small, bright eyes and she was very clever. Mahaghiri lived in her own special elephant house and had her own keeper, Rajinder. The King would often visit Mahaghiri to take her some special tit-bit to eat and check that Rajinder was looking after her properly. But Rajinder needed no reminding, for he also loved the elephant dearly, and trusted her completely. Every morning, he would take her down to the river for her bath. Then he would bring her freshly cut grass, leaves and the finest fruits he could find in the market for her breakfast. During the day, he would talk to her and, in the evening, he would play his flute to send her to sleep. One morning, Rajinder arrived as usual with fruit for Mahaghiri’s breakfast. Suddenly, before he knew what was happening, she picked him up with her trunk and threw him out of the stall, breaking his arm. She began to stamp on the ground and trumpet so loudly that it took several strong men all morning to bind her with ropes and chains, When the king heard about what had happened, he was very upset and sent for the doctor to help Rajinder. Then he called for his chief minister. “You must go and see Mahaghiri at once,” he said. “She used to be so kind and gentle, but this morning she threw her keeper out of her stall. I can’t understand it. She must be ill or in pain. Spare no expense in finding a cure.” So the chief minister went to see Mahaghiri. who was still bound firmly with ropes. First he looked at her eyes – they were as clear and bright as usual. Then he felt behind her ears – her temperature was normal. Next he listened to her heart that was fine too – and checked all over for cuts or sores. He could find nothing wrong with her. “Strange,” he thought. “I can find no explanation for her bad behaviour.”But then his eye was caught by something gleaming in the straw. It was a sharp, curved knife, like the ones used by robbers. Could there be a connection? That night, when everyone else had gone to bed, the chief minister returned to the elephant house. There, in the stall next to Mahaghiri’s, sat a band of robbers. “Tonight we’ll burgle the palace,” said the chief. “First, we’ll make a hole in the wall, then we’ll steal the treasure. “But what about the guards?” someone asked. “Don’t tell me you’re still afraid to kill! When will you learn to be a real robber?” From the shadows, the minister could see the elephant, her ears pinned back, listening to every hateful and violent word.”Just as I suspected,” thought the minister. Then he slipped out, bolted the door on the outside so the robbers could not escape, and went immediately to the king.”Your majesty,” he said, “I think I have found the cause of your elephant’s bad behaviour.” As soon as the king heard what the minister had to say, he sent for his guards and had the robbers arrested. “But what about the elephant? How can she be cured?’ he asked. “Well, your majesty, if Mahaghiri became dangerous through being.in the company of those wicked robbers, perhaps she could be cured by being in the company of good people.” “What a brilliant idea!” exclaimed the king. “Let us invite the friendliest, happiest and kindest people in the city to meet in the stall next to the elephant.” “Mahaghiri, the king’s most prized elephant, has been in bad company and has become violent and dangerous,” the minister told his friends. “Will you help her to become her old self again?””Of course,” they replied. “What do you want us to do?” “Just meet in the elephant house every day for the next week. Let her hear how kindly and thoughtfully you speak to each other, and how helpful you are.” So the minister’s friends met in the elephant house as planned. They talked together and enjoyed each other’s company. Sometimes they brought cakes and sweets to share; sometimes their children came and played happily in the straw. All the while, Mahaghiri watched and listened. Gradually, she became calmer. “I think it’s working,” said the minister. “Soon we’ll be able to remove the ropes.” Everyone felt a bit nervous when the day came for Mahaghiri to be untied. The king ordered everyone to wait outside as, very carefully, brave Rajinder began to undo the ropes around her ears and trunk. Next he removed the ropes holding her head. Finally, he loosened the thick chains holding her great feet. Everyone held their breath. What if she was still wild?Mahaghiri looked round shuffling her feet to stretch them. Then she slowly curled her trunk around her keeper’s waist and lifted him high into the air before placing him gently on her back. A great cheer went up. The king was delighted. “Let’s have a picnic to celebrate,” he announced. “Mahaghiri can come too.” What a great afternoon they all had! Mahaghiri bathed in the lake and gave the children rides. It seemed as though she had now become kinder, gentler and even more trustworthy than ever. But Rajinder never forgot what had happened and was always careful to set Mahaghiri a good example by being kind and friendly himself.As per the context of passage, what was the most prized possession of the king of Benaras ?
....