Who among the following is a recipient of the prestigious Dara Shikoh award by Indo-Iran Society for contributing towards nurturing the value of peace, harmony and brotherhood in 2010. ?->(Show Answer!)

1. Who among the following is a recipient of the prestigious Dara Shikoh award by Indo-Iran Society for contributing towards nurturing the value of peace, harmony and brotherhood in 2010.

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By: anil on 05 May 2019 02.40 am

Shiela Dixit won prestigious Dara Shikoh award by Indo-Iran Society for contributing towards nurturing the value of peace, harmony and brotherhood in 2010.
Hence, option C is the correct answer.

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MCQ-> Read passage carefully. Answer the questions by selecting the most appropriate option (with reference to the passage). PASSAGE 1We use the word culture quite casually when referring to a variety of thoughts and actions. I would like to begin my attempt to define cultures by a focus on three of its dictionary meanings that I think are significant to our understanding of the general term-culture. We often forget that it's more essential usage is as a verb rather than as a noun, since the noun follows froth the activities involved in the verb. Thus the verb, to culture, means to cultivate. This can include at least three activities: to artificially grow microscopic organisms; to improve and refine the customs, manners and activities of one's life; to give attention to the mind as part of what goes into the making of what we call civilization, or what was thought to be the highest culture. In short, one might argue that culture is the intervention of human effort in refining and redefining that which is natural, but that it gradually takes on other dimensions in the life of the individual, and even more in the interface between the individual and society. When speaking of society, this word also requires defining. Society, it has been said, is what emerges from a network of interactions between people that follow certain agreed upon and perceptible patterns. These arc determined by ideas of status, hierarchy and a sense of community governing the network. They are often, but not invariably, given a direction by those who control the essentials in how a society functions, as for instance, its economic resources, its technology and its value systems. The explanation and justification for who controls these aspects of a society introduces the question of its ideology and often its form. The resulting patterns that can be differentiated from segment to segment of the society are frequently called its cultures. Most early societies register inequalities, The access of their members to wealth and status varies. The idea of equality therefore has many dimensions. All men and women may be said to be equal in the eyes of god, but may at the same time be extremely differentiated in terms of income and social standing, and therefore differentiated in the eyes of men and women. This would not apply to the entire society. There may be times when societies conform to a greater degree of equality, but such times may be temporary. It has been argued that on a pilgrimage, the status of every pilgrim is relatively similar but at the end returns to inequalities. Societies are not static and change their forms and their rules of functioning. Cultures are reflections of these social patterns, so they also change. My attempt in this introduction is to explain how the meaning of a concept such as culture has changed in recent times and has come to include many more facets than it did earlier. What we understand as the markers of culture have gone way beyond what we took them to be a century or two ago. Apart from items of culture, which is the way in which culture as heritage was popularly viewed, there is also the question of the institutions and social codes that determine the pattern of living, and upon which pattern a culture is constructed. Finally, there is the process of socialization into society and culture through education. There is a historical dimension to each of these as culture and history are deeply intertwined. There is also an implicit dialogue between the present and the past reflected in the way in which the readings of the past changed over historical periods. Every. society has its cultures, namely, the patterns of how the people of that society live. In varying degrees this would refer to broad categories that shape life, such as the environment that determines the relationship with the natural world, technology that enables a control over the natural world, political-economy that organizes the larger vision of a society as a community or even as a state, structures of social relations that ensure its networks of functioning, religion that appeals to aspirations and belief, mythology that may get transmuted into literature and philosophy that teases the mind and the imagination with questions. The process of growth is never static therefore there are mutations and changes within the society. There is communication and interaction with other societies through which cultures evolve and mutate. There is also the emergence of subcultures that sometimes take the form of independent and dominant cultures or amoeba-like breakaway to form new cultures. Although cultures coincide with history and historical change, the consciousness of a category such as culture, in the emphatic sense in which the term is popularly used these days, emerges in the eighteenth century in Europe. The ideal was the culture of elite groups, therefore sometimes a distinction is made between what carne to be called 'high culture' that of the elite, and low culture' that of those regarded as not being of the elite, and sometimes described as 'popular'. Historical records of elite cultures in forms such as texts and monuments for instance, received larger patronage and symbolized the patterns of life of dominant groups. They were and are more readily available as heritage than the objects of the socially lower groups in society whose less durable cultural manifestations often do not survive. This also predisposed people to associate culture as essentially that of the elite.What is the central idea of the passage?
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MCQ-> Read the following passage and answer the questions given below it. Certain words/phrases in the passage have been printed in bold to help you locate them while answering some of the questions.Marc Rodin flicked-off the switch of his transistor radio and rose from the table, leaving the breakfast tray almost untouched. He walked over to the window, lit another in the endless chain of cigarettes and gazed out at the snow-en-crusted landscape which the late arriving spring had not yet started to dismantle. He murmured a word quietly and with great venom, following up with other strong nouns and epithets that expressed his feeling towards the French President, his Government and the Action Service. Rodin was unlike his predecessor in almost every way. Tall and spare, with a cadaverous face hollowed by the hatred within, he usually masked his emotions with an un-Latin frigidity. For him there had been no Ecole Polytechnic to open doors to promotion. The son of a cobbler, he had escaped to England by fishing boat in the halcyon days of his late teens when the Germans overran France, and had enlisted as a private soldier under the banner of the Cross of Lorraine. Promotion through sergeant to warrant officer had come the hard way, in bloody battles across the face on North Africa under Koenig and later through the hedgerows of Normandy with Leclerc. A field commission during the fight for Paris had got him the officer’s chevrons his education and breeding could never have obtained and in post-war France the choice had been between reverting to civilian life or staying in the Army. But revert to what ? He had no trade but that of cobbler which his father had taught him, and he found the working class of his native country dominated by Communists, who had also taken over the Resistance and the Free French of the Interior. So he stayed in the Army, later to experience the bitterness of an officer from the ranks who saw a new young generation of educated boys graduating from the officer schools, earning in theoretical lessons carried out in classrooms the same chevrons he had sweated blood for. As he wanted them pass him in tank and privilege the bitterness started to set in. There was only one thing left to do, and that was join one of the colonial regiments, the tough crack soldiers who did the fighting while the conscript army paraded round drill squares. He managed a transfer to the colonial para-troops. Within a year he had been a company commander in Indo-China, living among other men who spoke and thought as he did. For a young man from a cobbler’s bench, promotion could still be obtained through combat, and more combat. By the end of the Indo-China campaign he was a major and after an unhappy and frustrating year in France he was sent to Algeria. The French withdrawal from Indo-China do the year he spent in France had turned his latent bitterness into a consuming loathing of politicians and Communists, whom he regarded as one and the same thing. Not until Franco was ruled by a soldier could she ever be weaned away from the grip of the treators and lickspittles who permeated her public life. Only in the Army were both breeds extinct. Like most combat officers who had seen their men die and occasionally buried the hideously mutilated bodies of those unlucky enough to be taken alive. Rodin worshipped soldiers as the true salt of the earth, the men who sacrificed themselves in blood so that the bourgeoisie could live at home in comfort. To learn from the civilians of native land after eight years of combat in the forests of Indo-China that most of them cared not a fig for the soldier, to read the denunciations of the military by the left-wing intellectuals for more trifles like the toturing of prisoners to obtain vital information, had set off inside Marc Rodin a reaction which combined with the native bitterness stemming from his own lack of opportunity, had turned into zealotry. He remained convinced that given enough backing by the civil authoritieS on the spot and the Government and people back home, the Army could have beaten the Viet-Minh. The cession of Indo-China had been a massive betrayal of the thousands of fine young men who had died there seemingly for nothing. For Rodin there would be, could be, no more betrayals. Algeria would prove it. He left the shore of Marseilles in the spring of 1956 as ner a happy man as he would ever be, convinced that the distant hills of Algeria would see the consummation of what he regarded as his life’s work, the apotheosis of the French Army in the eys of the world.What was the period when Rodin escaped to England ?
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