World family day ?->(Show Answer!)

1. World family day

Answer: 2017-01-01 00:00:00

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MCQ->The Bannerjees, the Sharmas, and the Pattabhiramans each have a tradition of eating Sunday lunch as a family. Each family serves a special meal at a certain time of day. Each family has a particular set of chinaware used for this meal. Use the clues below to answer the following question. . The Sharma family eats at noon. . The family that serves fried brinjal uses blue chinaware. . The Bannerjee family eats at 2 o’clock. . The family that serves sambar does not use red chinaware. . The family that eats at 1 o’clock serves fried brinjal. . The Pattabhiraman family does not use white chinaware. . The family that eats last likes makkai-ki-roti. Which one of the following statements is true?...

MCQ-> There are a seemingly endless variety of laws, restrictions, customs and traditions that affect the practice of abortion around the world. Globally, abortion is probably the single most controversial issue in the whole area of women’s rights and family matters. It is an issue that inflames women’s right groups, religious institutions, and the self-proclaimed ‘guardians’ of public morality. The growing worldwide belief is that the right to control one’s fertility is a basic human right. This has resulted in a worldwide trend towards liberalization of abortion laws. Forty per cent of the world’s population live in countries where induced abortion is permitted on request. An additional 25 per cent live in countries where it is allowed if the women’s life would be endangered if she went to full term with her pregancy. The estimate is that between 26 and 31 million legal abortions were performed in that year. However, there were also between 10 and 22 million illegal abortions performed in that year.Feminists have viewed the patriarchal control of women’s bodies as one of the prime issues facing the contemporary women’s movement. They abserve that the defintion and control of women’s reproductive freedom have always been the province of men. Patriarchal religion, as manifest in Islamic fundamentalism,traditionalist Hindu practice, orthodox Judaism, and Roman Catholicism, has been an important historical contributory factor for this and continues to be an important presence in contemporary societies. In recent times, govenments, usually controlled by men, have ‘given’ women the right to contraceptive use and abortion access when their countries were perceived to have an overpopulation problem. When these countries are perceived to be underpopulated, that right had been absent. Until the 19th century, a woman’s rights to an abortion followed English common law; it could only be legally challenged if there was a ‘quickening’, when the first movements of the fetus could be felt. In 1800, drugs to induce abrotions were widely advertised in local newpapers. By 1900, abortion was banned in every state except to save the life of the mother. The change was strongly influenced by medical profession, which focussed its campaign ostensibly on health and safety issues for pregnant women and the sancity of life. Its position was also a means of control of non-licensed medical practitioners such as midwives and women healers who practiced abortion.The anti-abortion campaign was also influenced by political considerations. The large influx of eastern and southern European immigrants with their large families was seen as a threat to the population balance of the future United States. Middle and upper-classes Protestants were advocates of abortion as a form of birth control. By supporting abortion prohibitions the hope was that these Americans would have more children and thus prevent the tide of immigrant babies from overwhelming the demographic characteristics of Protestant America.The anti-abortion legislative position remained in effect in the United States through the first 65 years of the 20th century. In the early 1960s, even when it was widely known that the drug thalidomide taken during pregnancy to alleviate anxiety was shown to contribute to the formation of deformed ‘flipper-like’ hands or legs of children, abortion was illegal in the United States. A second health tragedy was the severe outbreak of rubella during the same time period, which also resulted in major birth defects. These tragedies combined with a change of attitude towards a woman’s right to privacy led a number of states to pass abortion permitting legislation.On one side of the controversy are those who call themselves ‘pro-life’. They view the foetus as a human life rather than as an unformed complex of cells; therefore, they hold to the belief that abortion is essentially murder of an unborn child. These groups cite both legal and religious reasons for their opposition to abortion. Pro lifers point to the rise in legalised abortion figures and see this as morally intolerable. On the other side of the issue are those who call themselves ‘pro-choice’. They believe that women, not legislators or judges, should have the right to decide whether and under what circumstances they will bear children. Pro-choicers are of the opinion that laws will not prevent women from having abortions and cite the horror stories of the past when many women died at the hands of ‘backroom’ abortionists and in desperate attempts to self-abort. They also observe that legalized abortion is especially important for rape victims and incest victims who became pregnant. They stress physical and mental health reasons why women should not have unwanted children.To get a better understanding of the current abortion controversy, let us examine a very important work by Kristin Luker titled Abortion and the Politics of Motherhood. Luker argues that female pro-choice and prolife activists hold different world views regarding gender, sex, and the meaning of parenthood. Moral positions on abortions are seen to be tied intimately to views on sexual bahaviour, the care of children, family life, technology, and the importance of the individual. Luker identified ‘pro-choice’ women as educated, affluent, and liberal. Their contrasting counterparts, ‘pro-life’ women, support traditional concepts of women as wives and mothers. It would be instructive to sketch out the differences in the world views of these two sets of women. Luker examines California, with its liberalized abortion law, as a case history. Public documents and newspaper accounts over a 26-year period were analysed and over 200 interviews were held withheld with both pro-life and pro-choice activists.Luker found that pro-life and pro-choice activists have intrinsically different views with respect to gender. Pro-life women have a notion of public and private life. The proper place for men is in the public sphere of work; for women, it is the private sphere of the home. Men benefit through the nurturance of women; women benefit through the protection of men. Children are seen to be the ultimate beneficiaries of this arrangement of having the mother as a full-time loving parent and by having clear role models. Pro-choice advocates reject the view of separate spheres. They object to the notion of the home being the ‘women’s sphere’. Women’s reproductive and family roles are seen as potential barriers to full equality. Motherhood is seen as a voluntary, not a mandatory or ‘natural’ role. In summarizing her findings, Luker believes that women become activists in either of the two movements as the end result of lives that centre around different conceptualizations of motherhood. Their beliefs and values are rooted to the concrete circumstances of their lives, their educations, incomes, occupations, and the different marital and family choices that they have made. They represent two different world views of women’s roles in contemporary society and as such the abortion issues represent the battleground for the justification of their respective views.According to your understanding of the author’s arguments, which countries are more likely to allowabortion?
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MCQ-> Read the passage below and choose the most appropriate answer for the questions that follow. Passage I one pictured a woman holding an hourglass next to the words: "Beauty has no age limit. Fertility does." Another portrayed a pair of baby shoes wrapped in a ribbon of the Italian flag. Yet another showed a man holding a half-burned cigarette: "Don't let your sperm go up in smoke" it read. They were part of a government effort to promote "Fertility Day" on Sept. 22? a campaign intended to encourage Italians to have more babies. Instead, the ads set off a furore, were denounced as being offensive, and within days were withdraw. What they did succeed in doing, however, was to ignite a deeper and lasting debate about why it is that Italy has one of the lowest birthrates in the world, and what can be done about it. The problem is not a lack of desire to have children, critics of the campaign say, but rather the lack of meaningful support provided by the government and many employers in a country where the family remains the primary source of child care. Many working women, without an extended family to care for a child, face a dilemma, as private child care is expensive. Some also worry that their job security maybe undermined by missing workdays because of child care issues. Many companies do not offer flexible hours for working mothers.Not surprisingly. Italy's long slowdown in childbirth has coincided with its recent economic slump. But Italian families have been shrinking for decades. In 2015, 488,000 babies were born in Italy, the fewest since the country first unified in 1861. It has one of the lowest birthrates in Europe, with 1.37 children per woman, compared with a European average of 1.6, according to Eurostat figures. By contrast, in France, the economy has been flat, too, but a family-oriented system provides a far more generous social safety net that includes day care and subsidies for families to have children. There, women have two children each on average. The Ministry of Health began the fertility campaign on Aug. 31 with a group of online advertisements and a hashtag on Twitter. The goal was to publicize a series of public meetings on Fertility Day and encourage Italians to have more children. Even Prime Minister Matteo Renzi, whose own health minister started the campaign distanced himself from the ads in a radio interview. Under Mr. Renzi, Italy's government has p families with a so-called baby bonus of 80 to 160 euros, or about $90 to $180, for low- and middle-income households. and it has approved labor laws giving more flexibility on parental leave. But Italy allocates only 1 percent of its gross domestic product to social protection benefits — half the European average. One child out of three here is at risk of relative poverty.Italy's health minister, Beatrice Lorenzin, responding on Facebook, wrote that the Fertility Day, campaign was not a "call to reproduction" but a day to discuss "the fertility issues that 15 percent of Italians deal with." She promptly cancelled the campaign. "I am saddened that the launch of the advertising campaign misled many people,"Ms.Lorenzine said. "I withdrew it to change it."Which one of the following sentences is inaccurate based on all the facts detailed in the passage?
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MCQ-> based on the case given below. Ethical – a person is called unethical, when he deviates from principles. The principles and their use is often guided by two definitions: Moral: society’s code for individual survival Ethics: An individual’s code for society survival Naresh was a small time civil contractor in a small city. His major clients were the residents who wanted ad-hoc work like painting, building extensions to be done. His just prices had made him a preferred contractor for most of the clients who preferred him over other civil contractors. Always he followed the principle that client had to be kept happy – only by doing so it would be a win-win situation for both. However due to the unpredictability of such orders from residents, Naresh used to be idle for substantial part of the year. As a consequence, he could not expand his business. His two children were growing up and his existing business could not support their expenses. The medical expense of his elderly parents was another drain on his resources. The constant rise of prices in medical care and medicines was another issue. For Naresh, family’s concern was predominant. Naresh was, therefore, under pressure to expand his business. He was the sole earning member of his family, and he had to ensure their well being. He thought that by expanding his business, not only would he be able to care for his family in a better way, as well as offer employment to more number of masons and labourers. That would benefit their families as well. Naresh drew the boundary of his society to include himself, his family members, his employees and their family members. For expansion, the only option in the city was to enlist= as a contractor for government work. Before deciding, he sought advice from another contractor, Srikumar, who had been working on government projects for a long period of time. Srikumar followed the principle of always helping others, because he believed that he would be helped back in return some day. Srikumar had just one advice “The work is given to those who will win the bidding process and at the same time will give the maximum bribe. Prices quoted for work have to include bribes, else the bills will not get cleared and the supervisors will find multiple faults with the execution of work. This ensures survival and prosperity for contractors”. When asked about other contractors, Srikumar said “The government contractors are like a micro-society in themselves, almost like a brotherhood. Within that, they are highly competitive; however towards any external threat they are united to ensure no harm happens to any of their members”.Naresh decided to work as a government contractor. Following Srikumar’s advice, he inflated the prices so that he could pay the bribes out the bills received....

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. Long ago, a Brahmin called Haridatta lived in a little village. He was a farmer but the piece of land he cultivated provided him with so little to survive on that he was very poor. One day, unable to stand the heat of the summer sun, he went to rest for a whilevunder a big tree on his land. Before he could stretch out on the ground, he saw a huge black cobra slithering out of an anthill nearby. The snake then spread hisvhood and swayed gracefully from side to side. Haridatta was astonished tov seevthis and he thought, “This cobra must really be the god of this land. I have nevervseen or worshipped him before, which is probably why I am not able to get anything from the land. From this day onwards, I will worship him.” He hurried back to his home at once and returned with a glass full of milk. He poured it into a bowl and turning to the anthill said, “0 ruler of the land, I did not know you were living in this anthill. That is why I have not paid my tribute to you. Please accept my apologies for this omission and accept this humble offering.” He then placed the bowl of milk at the entrance of the anthill and left the place. The next day when the Brahmin arrived to work on his land before the sun rose, he found a gold coin in the bowl he had left at the anthill. He was very happy indeed and from that day on, he made it a practice to offer the cobra milk in a bowl each day. The next morning he would collect a gold coin and leave. One day Haridatta had to go to a neighbouring village on business. He asked his son to go to the anthill as usual and leave a bowl of milk for the cobra. The son did as he was told, but when he went to the same spot the next day and collected the gold coin he thought, “This anthill must be full of gold. If I kill the cobra, I can collect all the gold in an instant, instead of having to waste my time coming here every day.” He then struck the cobra with a big stick. The cobra deftly dodged the blow but bit Haridatta’s son with his poisonous fangs. The boy soon died. When Haridatta returned to his village the next day, he heard how his son had met his death. He realised at once that his son’s greed would probably have caused him to attack the cobra. The Brahmin went to the anthill the day after his son’s cremation and offered milk to the cobra as usual. This time, the cobra did not even come out of his hole. Instead, he called out to Haridatta, “You have come here for gold, forgetting That you have just lost a precious son and that you are in mourning. The reason for this is pure greed. From today, there is no meaning to our relationship. I am going to give you a diamond as a final gift. But please don’t ever come back again.” He slithered away as the Brahmin watched.Which of the following is TRUE according to the story ?
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