1. Who is the author of Happy Death?





Write Comment

Type in
(Press Ctrl+g to toggle between English and the chosen language)

Comments

Tags
Show Similar Question And Answers
QA->Who is the author of the book "Happy Death" ?....
QA->Antonym of " happy " :....
QA->Preposition adding with " about (=happy) "....
QA->antonym of word "happy " is ?....
QA->Antonyms of Happy ?....
MCQ-> Read the following passage carefully and answer the given questions. Certain words are given in bold to help you to locate them while answering some of the questions. King Harish loved his people and look after the affairs of the kingdom well. One day he and his minister Chandan took a stroll through the market. People were buying and selling and there were no beggars to be seen anywhere. The King was delighted to see the prosperity of his kingdom. He turned to Chandan and said, ‘I want to check firsthand how content my people are. Summon people from all walks of life to court.” The next day, ‘the king arrived at court and said, As your king I want to know if all of you are happy. Do you have enough for your needs?” The citizens looked at each other, thought and one by one came forward to say that their kitchens have enough food, their trade was going well, their wells were overflowing and the king had kept them safe. The king was pleased at this but Chandan had a frown and he whispered something to the king. The king was astonished but seeing Chandan was serious he turned to the court and made an announcement, “I am delighted you are all happy. Tomorrow I want all the happy people to gather at the gate of the royal garden. You have to enter the garden from the main gate, walk across and meet me by the gate at the rear of the garden. Each of you will be given a sack and you can pick whatever your heart desires.” The crowd was excited as no one was usually allowed access to the king’s garden which was said to be filled with all kinds of beautiful and strange plants.The next day, everyone gathered at the gate of the palace garden well before time. At the appointed time the guards opened the gates and handed out sacks. Citizens began roaming around the garden and filled their sacks with the juicy apples, pomegranates, grapes and mangoes hanging from trees. But as they walked further into the garden they saw trees laden with gold and silver fruits. They began madly filling their sacks with these precious fruits. Everyone forgot that they had enough for their needs at home and the fruits they had picked earlier were thrown on the ground forgotten and left to rot. Then with their sacks filled to the top the citizens made their way to the rear gate but they found a rushing stream blocking their path. The current was strong and as there were no boats, the only way to cross was to swim across. But how could they swim with laden sacks. All stood by the stream except one young man who simply abandoned his sack and swam across. Angry and unhappy the others refused to cross. The king was sad and said, “Yesterday all of you said you were happy but today you are distressed. ”Turning to the young man who was smiling he asked, ‘Tell me why are you not sad?” “Sire, I picked some tasty fruits for my precious daughter but when I saw no other way across, I did not think twice about leaving these behind. I am happy you let us wander around in your garden.”Choose the word which is most nearly the opposite in meaning to the word SERIOUS given in bold as used in the passage.
 ....
MCQ-> The story begins as the European pioneers crossed the Alleghenies and started to settle in the Midwest. The land they found was covered with forests. With incredible efforts they felled the trees, pulled the stumps and planted their crops in the rich, loamy soil. When they finally reached the western edge of the place we now call Indiana, the forest stopped and ahead lay a thousand miles of the great grass prairie. The Europeans were puzzled by this new environment. Some even called it the “Great Desert”. It seemed untillable. The earth was often very wet and it was covered with centuries of tangled and matted grasses. With their cast iron plows, the settlers found that the prairie sod could not be cut and the wet earth stuck to their plowshares. Even a team of the best oxen bogged down after a few years of tugging. The iron plow was a useless tool to farm the prairie soil. The pioneers were stymied for nearly two decades. Their western march was hefted and they filled in the eastern regions of the Midwest.In 1837, a blacksmith in the town of Grand Detour, Illinois, invented a new tool. His name was John Deere and the tool was a plow made of steel. It was sharp enough to cut through matted grasses and smooth enough to cast off the mud. It was a simple too, the “sod buster” that opened the great prairies to agricultural development.Sauk Country, Wisconsin is the part of that prairie where I have a home. It is named after the Sauk Indians. In i673 Father Marquette was the first European to lay his eyes upon their land. He found a village laid out in regular patterns on a plain beside the Wisconsin River. He called the place Prairie du Sac) The village was surrounded by fields that had provided maize, beans and squash for the Sauk people for generations reaching back into the unrecorded time.When the European settlers arrived at the Sauk prairie in 1837, the government forced the native Sank people west of the Mississippi River. The settlers came with John Deere’s new invention and used the tool to open the area to a new kind of agriculture. They ignored the traditional ways of the Sank Indians and used their sod-busting tool for planting wheat. Initially, the soil was generous and the nurturing thrived. However each year the soil lost more of its nurturing power. It was only thirty years after the Europeans arrived with their new technology that the land was depleted, Wheat farming became uneconomic and tens of thousands of farmers left Wisconsin seeking new land with sod to bust.It took the Europeans and their new technology just one generation to make their homeland into a desert. The Sank Indians who knew how to sustain themselves on the Sauk prairie land were banished to another kind of desert called a reservation. And they even forgot about the techniques and tools that had sustained them on the prairie for generations unrecorded. And that is how it was that three deserts were created — Wisconsin, the reservation and the memories of a people. A century later, the land of the Sauks is now populated by the children of a second wave of European tanners who learned to replenish the soil through the regenerative powers of dairying, ground cover crops and animal manures. These third and fourth generation farmers and townspeople do not realise, however, that a new settler is coming soon with an invention as powerful as John Deere’s plow.The new technology is called ‘bereavement counselling’. It is a tool forged at the great state university, an innovative technique to meet the needs of those experiencing the death of a loved one, tool that an “process” the grief of the people who now live on the Prairie of the Sauk. As one can imagine the final days of the village of the Sauk Indians before the arrival of the settlers with John Deere’s plow, one can also imagine these final days before the arrival of the first bereavement counsellor at Prairie du Sac) In these final days, the farmers arid the townspeople mourn at the death of a mother, brother, son or friend. The bereaved is joined by neighbours and kin. They meet grief together in lamentation, prayer and song. They call upon the words of the clergy and surround themselves in community.It is in these ways that they grieve and then go on with life. Through their mourning they are assured of the bonds between them and renewed in the knowledge that this death is a part of the Prairie of the Sauk. Their grief is common property, an anguish from which the community draws strength and gives the bereaved the courage to move ahead.It is into this prairie community that the bereavement counsellor arrives with the new grief technology. The counsellor calls the invention a service and assures the prairie folk of its effectiveness and superiority by invoking the name of the great university while displaying a diploma and certificate. At first, we can imagine that the local people will be puzzled by the bereavement counsellor’s claim, However, the counsellor will tell a few of them that the new technique is merely o assist the bereaved’s community at the time of death. To some other prairie folk who are isolated or forgotten, the counsellor will approach the Country Board and advocate the right to treatment for these unfortunate souls. This right will be guaranteed by the Board’s decision to reimburse those too poor tc pay for counselling services. There will be others, schooled to believe in the innovative new tools certified by universities and medical centres, who will seek out the bereavement counsellor by force of habit. And one of these people will tell a bereaved neighbour who is unschooled that unless his grief is processed by a counsellor, he will probably have major psychological problems in later life. Several people will begin to use the bereavement counsellor because, since the Country Board now taxes them to insure access to the technology, they will feel that to fail to be counselled is to waste their money, and to be denied a benefit, or even a right.Finally, one day, the aged father of a Sauk woman will die. And the next door neighbour will not drop by because he doesn’t want to interrupt the bereavement counsellor. The woman’s kin will stay home because they will have learned that only the bereavement counsellor knows how to process grief the proper way. The local clergy will seek technical assistance from the bereavement counsellor to learn the connect form of service to deal with guilt and grief. And the grieving daughter will know that it is the bereavement counsellor who really cares for her because only the bereavement counsellor comes when death visits this family on the Prairie of the Sauk.It will be only one generation between the bereavement counsellor arrives and the community of mourners disappears. The counsellor’s new tool will cut through the social fabric, throwing aside kinship, care, neighbourly obligations and communality ways cc coming together and going on. Like John Deere’s plow, the tools of bereavement counselling will create a desert we a community once flourished, And finally, even the bereavement counsellor will see the impossibility of restoring hope in clients once they are genuinely alone with nothing but a service for consolation. In the inevitable failure of the service, the bereavement counsellor will find the deserts even in herself.Which one of the following best describes the approach of the author?
 ....
MCQ->’When Mother is happy,family is happy.When family is happy,nation is happy’.These are the words of....
MCQ->In a certain code language, “Mayank is happy” is written as “ku tap pi”, “happy are make” is written as “tap le fu” and “make is happy” is written as “fu pitap”. What is the code for “happy” in that code language?....
MCQ->Choose the set in which the statements are most logically related. A. All those who achieve great ends are happy. B. All young people are happy. C. All young people achieve great ends. D. No young people achieve great ends. E. No young people are happy, F. Some young people are happy.....
Terms And Service:We do not guarantee the accuracy of available data ..We Provide Information On Public Data.. Please consult an expert before using this data for commercial or personal use
DMCA.com Protection Status Powered By:Omega Web Solutions
© 2002-2017 Omega Education PVT LTD...Privacy | Terms And Conditions