SSC Reading Comprehension Questions

SSC Reading Comprehension Questions

Instructions

Read the following passage and answer the questions that follow.

During the decade after liberalisation floriculture industries took giant steps in the export arena. This era has seen a dynamic shift from sustenance production to commercial production. The area under floriculture production in India is around 249 thousand hectares with a production of 1659 thousand tonnes loose flowers and 484 thousand tonnes cut flowers. Floriculture is now commercially cultivated in several states with Tamil Nadu (20%), Karnataka (13.5%) West Bengal (12.2%) having gone ahead of other producing states like Madhya Pradesh, Mizoram, Gujarat, Andhra Pradesh, Odisha, Jharkhand, Haryana, Assam and Chhattisgarh.

Government of India has identified floriculture as a sunrise industry and accorded it 100% export oriented status. Owing to steady increase in the demand of flowers, floriculture has become one of the important commercial trades in agriculture. Hence commercial floriculture has emerged as hi-tech activity-taking place under controlled climatic conditions inside greenhouse. Floriculture in India, is being viewed as a high growth industry. Commercial floriculture is becoming important from the export angle. The liberalisation of industrial and trade policies paved the way for development of export-oriented production of cut flowers. The new seed policy had already made it feasible to import planting material of international varieties. It has been found that commercial floriculture has higher potential per unit area than most of the field crops and is therefore a lucrative business. Indian floriculture industry has been shifting from traditional flowers to cut flowers for export purposes. The liberalised economy has given an impetus to the Indian entrepreneurs for establishing export oriented floriculture units under controlled climatic conditions.

Indian floriculture industry comprises of flowers such as Rose, Tuberose, Glads, Anthurium, Carnations, Marigold etc.

India's total export of floriculture was ₹571.38 crores/$81.94 million in 2018-19. The major importing countries were United States, Netherlands, United Kingdom, Germany and United Arab Emirates. There are more than 300 export-oriented units in India. More than 50% of the floriculture units are based in Karnataka, Andhra Pradesh and Tamil Nadu. With the technical collaborations from foreign companies, the Indian floriculture industry is poised to increase its share in world trade.

Question 1

Which three states are the major cultivators of floriculture products?

Instructions

Read the following passage and answer the questions that follow.

During the decade after liberalisation floriculture industries took giant steps in the export arena. This era has seen a dynamic shift from sustenance production to commercial production. The area under floriculture production in India is around 249 thousand hectares with a production of 1659 thousand tonnes loose flowers and 484 thousand tonnes cut flowers. Floriculture is now commercially cultivated in several states with Tamil Nadu (20%), Karnataka (13.5%) West Bengal (12.2%) having gone ahead of other producing states like Madhya Pradesh, Mizoram, Gujarat, Andhra Pradesh, Odisha, Jharkhand, Haryana, Assam and Chhattisgarh.

Government of India has identified floriculture as a sunrise industry and accorded it 100% export oriented status. Owing to steady increase in the demand of flowers, floriculture has become one of the important commercial trades in agriculture. Hence commercial floriculture has emerged as hi-tech activity-taking place under controlled climatic conditions inside greenhouse. Floriculture in India, is being viewed as a high growth industry. Commercial floriculture is becoming important from the export angle. The liberalisation of industrial and trade policies paved the way for development of export-oriented production of cut flowers. The new seed policy had already made it feasible to import planting material of international varieties. It has been found that commercial floriculture has higher potential per unit area than most of the field crops and is therefore a lucrative business. Indian floriculture industry has been shifting from traditional flowers to cut flowers for export purposes. The liberalised economy has given an impetus to the Indian entrepreneurs for establishing export oriented floriculture units under controlled climatic conditions.

Indian floriculture industry comprises of flowers such as Rose, Tuberose, Glads, Anthurium, Carnations, Marigold etc.

India's total export of floriculture was ₹571.38 crores/$81.94 million in 2018-19. The major importing countries were United States, Netherlands, United Kingdom, Germany and United Arab Emirates. There are more than 300 export-oriented units in India. More than 50% of the floriculture units are based in Karnataka, Andhra Pradesh and Tamil Nadu. With the technical collaborations from foreign companies, the Indian floriculture industry is poised to increase its share in world trade.

Question 2

What gave a major fillip to the export of Indian floriculture products?

Instructions

Read the following passage and answer the questions that follow.

During the decade after liberalisation floriculture industries took giant steps in the export arena. This era has seen a dynamic shift from sustenance production to commercial production. The area under floriculture production in India is around 249 thousand hectares with a production of 1659 thousand tonnes loose flowers and 484 thousand tonnes cut flowers. Floriculture is now commercially cultivated in several states with Tamil Nadu (20%), Karnataka (13.5%) West Bengal (12.2%) having gone ahead of other producing states like Madhya Pradesh, Mizoram, Gujarat, Andhra Pradesh, Odisha, Jharkhand, Haryana, Assam and Chhattisgarh.

Government of India has identified floriculture as a sunrise industry and accorded it 100% export oriented status. Owing to steady increase in the demand of flowers, floriculture has become one of the important commercial trades in agriculture. Hence commercial floriculture has emerged as hi-tech activity-taking place under controlled climatic conditions inside greenhouse. Floriculture in India, is being viewed as a high growth industry. Commercial floriculture is becoming important from the export angle. The liberalisation of industrial and trade policies paved the way for development of export-oriented production of cut flowers. The new seed policy had already made it feasible to import planting material of international varieties. It has been found that commercial floriculture has higher potential per unit area than most of the field crops and is therefore a lucrative business. Indian floriculture industry has been shifting from traditional flowers to cut flowers for export purposes. The liberalised economy has given an impetus to the Indian entrepreneurs for establishing export oriented floriculture units under controlled climatic conditions.

Indian floriculture industry comprises of flowers such as Rose, Tuberose, Glads, Anthurium, Carnations, Marigold etc.

India's total export of floriculture was ₹571.38 crores/$81.94 million in 2018-19. The major importing countries were United States, Netherlands, United Kingdom, Germany and United Arab Emirates. There are more than 300 export-oriented units in India. More than 50% of the floriculture units are based in Karnataka, Andhra Pradesh and Tamil Nadu. With the technical collaborations from foreign companies, the Indian floriculture industry is poised to increase its share in world trade.

Question 3

The main theme of the passage is:

Instructions

Read the following passage and answer the questions that follow.

During the decade after liberalisation floriculture industries took giant steps in the export arena. This era has seen a dynamic shift from sustenance production to commercial production. The area under floriculture production in India is around 249 thousand hectares with a production of 1659 thousand tonnes loose flowers and 484 thousand tonnes cut flowers. Floriculture is now commercially cultivated in several states with Tamil Nadu (20%), Karnataka (13.5%) West Bengal (12.2%) having gone ahead of other producing states like Madhya Pradesh, Mizoram, Gujarat, Andhra Pradesh, Odisha, Jharkhand, Haryana, Assam and Chhattisgarh.

Government of India has identified floriculture as a sunrise industry and accorded it 100% export oriented status. Owing to steady increase in the demand of flowers, floriculture has become one of the important commercial trades in agriculture. Hence commercial floriculture has emerged as hi-tech activity-taking place under controlled climatic conditions inside greenhouse. Floriculture in India, is being viewed as a high growth industry. Commercial floriculture is becoming important from the export angle. The liberalisation of industrial and trade policies paved the way for development of export-oriented production of cut flowers. The new seed policy had already made it feasible to import planting material of international varieties. It has been found that commercial floriculture has higher potential per unit area than most of the field crops and is therefore a lucrative business. Indian floriculture industry has been shifting from traditional flowers to cut flowers for export purposes. The liberalised economy has given an impetus to the Indian entrepreneurs for establishing export oriented floriculture units under controlled climatic conditions.

Indian floriculture industry comprises of flowers such as Rose, Tuberose, Glads, Anthurium, Carnations, Marigold etc.

India's total export of floriculture was ₹571.38 crores/$81.94 million in 2018-19. The major importing countries were United States, Netherlands, United Kingdom, Germany and United Arab Emirates. There are more than 300 export-oriented units in India. More than 50% of the floriculture units are based in Karnataka, Andhra Pradesh and Tamil Nadu. With the technical collaborations from foreign companies, the Indian floriculture industry is poised to increase its share in world trade.

Question 4

The area under floriculture production in India is about:

Instructions

Read the following passage and answer the questions that follow.

During the decade after liberalisation floriculture industries took giant steps in the export arena. This era has seen a dynamic shift from sustenance production to commercial production. The area under floriculture production in India is around 249 thousand hectares with a production of 1659 thousand tonnes loose flowers and 484 thousand tonnes cut flowers. Floriculture is now commercially cultivated in several states with Tamil Nadu (20%), Karnataka (13.5%) West Bengal (12.2%) having gone ahead of other producing states like Madhya Pradesh, Mizoram, Gujarat, Andhra Pradesh, Odisha, Jharkhand, Haryana, Assam and Chhattisgarh.

Government of India has identified floriculture as a sunrise industry and accorded it 100% export oriented status. Owing to steady increase in the demand of flowers, floriculture has become one of the important commercial trades in agriculture. Hence commercial floriculture has emerged as hi-tech activity-taking place under controlled climatic conditions inside greenhouse. Floriculture in India, is being viewed as a high growth industry. Commercial floriculture is becoming important from the export angle. The liberalisation of industrial and trade policies paved the way for development of export-oriented production of cut flowers. The new seed policy had already made it feasible to import planting material of international varieties. It has been found that commercial floriculture has higher potential per unit area than most of the field crops and is therefore a lucrative business. Indian floriculture industry has been shifting from traditional flowers to cut flowers for export purposes. The liberalised economy has given an impetus to the Indian entrepreneurs for establishing export oriented floriculture units under controlled climatic conditions.

Indian floriculture industry comprises of flowers such as Rose, Tuberose, Glads, Anthurium, Carnations, Marigold etc.

India's total export of floriculture was ₹571.38 crores/$81.94 million in 2018-19. The major importing countries were United States, Netherlands, United Kingdom, Germany and United Arab Emirates. There are more than 300 export-oriented units in India. More than 50% of the floriculture units are based in Karnataka, Andhra Pradesh and Tamil Nadu. With the technical collaborations from foreign companies, the Indian floriculture industry is poised to increase its share in world trade.

Question 5

Which of the following statements is NOT true according to the passage?

Instructions

Read the given passage and answer the questions that follow.

Early written symbols were based on pictographs (pictures which resemble what they signify) and ideograms (symbols which represent ideas). Ancient Sumerian, Egyptian, and Chinese civilizations began to adapt such symbols to represent concepts, developing them into logographic writing systems. Pictographs are still in use as the main medium of written communication in some non-literate cultures in Africa, the Americas, and Oceania. Pictographs are often used as simple, pictorial, representational symbols by most contemporary cultures.

Pictographs can be considered an art form, or can be considered a written language and are designated as such in Pre-Columbian art, Native American art, Ancient Mesopotamia and Painting in the Americas before Colonization. One example of many is the Rock art of the Chumash people, part of the Native American history of California.

An early modern example of the extensive use of pictographs may be seen in the map in the London suburban timetables of the London and North Eastern Railway, 1936-1947, designed by George Dow, in which a variety of pictographs was used to indicate facilities available near each station. Pictographs remain in common use today, serving as pictorial, representational signs, instructions, or statistical diagrams. Because of their graphical nature and fairly realistic style, they are widely used to indicate public toilets, or places such as airports and train stations. Because they are a concise way to communicate a concept to people who speak many different languages, pictograms have also been used extensively at the Olympics since 1964 Summer Olympics, and are redesigned for each set of games.

Pictographs can often transcend languages in that they can communicate to speakers of a number of tongues and language families equally effectively, even if the languages and cultures are completely different. This is why road signs and similar pictographic material are often applied as global standards expected to be understood by nearly all.

A standard set of pictographs was defined in the international standard ISO 7001: Public Information Symbols. Other common sets of pictographs are the laundry symbols used on clothing tags and the chemical hazard symbols as standardised by the GHS system. Pictograms have been popularised in use on the web and in software, better known as ‘icons’ displayed on a computer screen in order to help users navigate a computer system or mobile device.

Question 6

Early civilisations used symbols to represent:

Instructions

Read the given passage and answer the questions that follow.

Early written symbols were based on pictographs (pictures which resemble what they signify) and ideograms (symbols which represent ideas). Ancient Sumerian, Egyptian, and Chinese civilizations began to adapt such symbols to represent concepts, developing them into logographic writing systems. Pictographs are still in use as the main medium of written communication in some non-literate cultures in Africa, the Americas, and Oceania. Pictographs are often used as simple, pictorial, representational symbols by most contemporary cultures.

Pictographs can be considered an art form, or can be considered a written language and are designated as such in Pre-Columbian art, Native American art, Ancient Mesopotamia and Painting in the Americas before Colonization. One example of many is the Rock art of the Chumash people, part of the Native American history of California.

An early modern example of the extensive use of pictographs may be seen in the map in the London suburban timetables of the London and North Eastern Railway, 1936-1947, designed by George Dow, in which a variety of pictographs was used to indicate facilities available near each station. Pictographs remain in common use today, serving as pictorial, representational signs, instructions, or statistical diagrams. Because of their graphical nature and fairly realistic style, they are widely used to indicate public toilets, or places such as airports and train stations. Because they are a concise way to communicate a concept to people who speak many different languages, pictograms have also been used extensively at the Olympics since 1964 Summer Olympics, and are redesigned for each set of games.

Pictographs can often transcend languages in that they can communicate to speakers of a number of tongues and language families equally effectively, even if the languages and cultures are completely different. This is why road signs and similar pictographic material are often applied as global standards expected to be understood by nearly all.

A standard set of pictographs was defined in the international standard ISO 7001: Public Information Symbols. Other common sets of pictographs are the laundry symbols used on clothing tags and the chemical hazard symbols as standardised by the GHS system. Pictograms have been popularised in use on the web and in software, better known as ‘icons’ displayed on a computer screen in order to help users navigate a computer system or mobile device.

Question 7

Pictographs are used in Olympic games because:

Instructions

Read the given passage and answer the questions that follow.

Early written symbols were based on pictographs (pictures which resemble what they signify) and ideograms (symbols which represent ideas). Ancient Sumerian, Egyptian, and Chinese civilizations began to adapt such symbols to represent concepts, developing them into logographic writing systems. Pictographs are still in use as the main medium of written communication in some non-literate cultures in Africa, the Americas, and Oceania. Pictographs are often used as simple, pictorial, representational symbols by most contemporary cultures.

Pictographs can be considered an art form, or can be considered a written language and are designated as such in Pre-Columbian art, Native American art, Ancient Mesopotamia and Painting in the Americas before Colonization. One example of many is the Rock art of the Chumash people, part of the Native American history of California.

An early modern example of the extensive use of pictographs may be seen in the map in the London suburban timetables of the London and North Eastern Railway, 1936-1947, designed by George Dow, in which a variety of pictographs was used to indicate facilities available near each station. Pictographs remain in common use today, serving as pictorial, representational signs, instructions, or statistical diagrams. Because of their graphical nature and fairly realistic style, they are widely used to indicate public toilets, or places such as airports and train stations. Because they are a concise way to communicate a concept to people who speak many different languages, pictograms have also been used extensively at the Olympics since 1964 Summer Olympics, and are redesigned for each set of games.

Pictographs can often transcend languages in that they can communicate to speakers of a number of tongues and language families equally effectively, even if the languages and cultures are completely different. This is why road signs and similar pictographic material are often applied as global standards expected to be understood by nearly all.

A standard set of pictographs was defined in the international standard ISO 7001: Public Information Symbols. Other common sets of pictographs are the laundry symbols used on clothing tags and the chemical hazard symbols as standardised by the GHS system. Pictograms have been popularised in use on the web and in software, better known as ‘icons’ displayed on a computer screen in order to help users navigate a computer system or mobile device.

Question 8

what is the passage mainly about?

Instructions

Read the given passage and answer the questions that follow.

Early written symbols were based on pictographs (pictures which resemble what they signify) and ideograms (symbols which represent ideas). Ancient Sumerian, Egyptian, and Chinese civilizations began to adapt such symbols to represent concepts, developing them into logographic writing systems. Pictographs are still in use as the main medium of written communication in some non-literate cultures in Africa, the Americas, and Oceania. Pictographs are often used as simple, pictorial, representational symbols by most contemporary cultures.

Pictographs can be considered an art form, or can be considered a written language and are designated as such in Pre-Columbian art, Native American art, Ancient Mesopotamia and Painting in the Americas before Colonization. One example of many is the Rock art of the Chumash people, part of the Native American history of California.

An early modern example of the extensive use of pictographs may be seen in the map in the London suburban timetables of the London and North Eastern Railway, 1936-1947, designed by George Dow, in which a variety of pictographs was used to indicate facilities available near each station. Pictographs remain in common use today, serving as pictorial, representational signs, instructions, or statistical diagrams. Because of their graphical nature and fairly realistic style, they are widely used to indicate public toilets, or places such as airports and train stations. Because they are a concise way to communicate a concept to people who speak many different languages, pictograms have also been used extensively at the Olympics since 1964 Summer Olympics, and are redesigned for each set of games.

Pictographs can often transcend languages in that they can communicate to speakers of a number of tongues and language families equally effectively, even if the languages and cultures are completely different. This is why road signs and similar pictographic material are often applied as global standards expected to be understood by nearly all.

A standard set of pictographs was defined in the international standard ISO 7001: Public Information Symbols. Other common sets of pictographs are the laundry symbols used on clothing tags and the chemical hazard symbols as standardised by the GHS system. Pictograms have been popularised in use on the web and in software, better known as ‘icons’ displayed on a computer screen in order to help users navigate a computer system or mobile device.

Question 9

Which of the following is an early example of use of pictographs in modern times?

Instructions

Read the given passage and answer the questions that follow.

Early written symbols were based on pictographs (pictures which resemble what they signify) and ideograms (symbols which represent ideas). Ancient Sumerian, Egyptian, and Chinese civilizations began to adapt such symbols to represent concepts, developing them into logographic writing systems. Pictographs are still in use as the main medium of written communication in some non-literate cultures in Africa, the Americas, and Oceania. Pictographs are often used as simple, pictorial, representational symbols by most contemporary cultures.

Pictographs can be considered an art form, or can be considered a written language and are designated as such in Pre-Columbian art, Native American art, Ancient Mesopotamia and Painting in the Americas before Colonization. One example of many is the Rock art of the Chumash people, part of the Native American history of California.

An early modern example of the extensive use of pictographs may be seen in the map in the London suburban timetables of the London and North Eastern Railway, 1936-1947, designed by George Dow, in which a variety of pictographs was used to indicate facilities available near each station. Pictographs remain in common use today, serving as pictorial, representational signs, instructions, or statistical diagrams. Because of their graphical nature and fairly realistic style, they are widely used to indicate public toilets, or places such as airports and train stations. Because they are a concise way to communicate a concept to people who speak many different languages, pictograms have also been used extensively at the Olympics since 1964 Summer Olympics, and are redesigned for each set of games.

Pictographs can often transcend languages in that they can communicate to speakers of a number of tongues and language families equally effectively, even if the languages and cultures are completely different. This is why road signs and similar pictographic material are often applied as global standards expected to be understood by nearly all.

A standard set of pictographs was defined in the international standard ISO 7001: Public Information Symbols. Other common sets of pictographs are the laundry symbols used on clothing tags and the chemical hazard symbols as standardised by the GHS system. Pictograms have been popularised in use on the web and in software, better known as ‘icons’ displayed on a computer screen in order to help users navigate a computer system or mobile device.

Question 10

Which of the following statements is NOT true?

Instructions

Read the given passage and answer the questions that follow.

Fishing traps, baskets, cradles, bridges, rainproof hats and umbrellas, mats, musical instruments, water pipes—Indians have always used the bamboo in numerous ways. It is used for house construction, fencing and in the making of bullock carts. Low-cost domestic furniture and a vast range of domestic utility items made of bamboo can be easily seen in any of our bazaars. But we do not easily notice the countless little ways this modest material comes to be used by rural people. One can see it being used in the blacksmith’s bellows, or as bamboo pins in carpentry joints or in the fabrication of toys in village markets. But to the British foresters the multidimensional role that “the forest weed” played in the local Indian environment was of no account, as it did not figure in forest revenues. Bamboo also interfered with the growing of teak, an essential part of their colonial forest policy. It was only in the 1920 s that the British realised that by mincing bamboo into millimetre shreds, cooking it in chemicals, pulping and flattening it, they could produce sheets of paper. This would bring the British increased forest revenue and ‘development’ (as defined by them) to the so-called backward regions of India. However, they chose to ignore the consequences this activity would have on the health of the forest. So while bamboo was sold at high prices to basket weavers, it was heavily subsidised for the paper industry. Even after Independence, supplying bamboo at extremely low prices to Indian paper mills became a ‘patriotic’ duty of the government, and bamboo supplies were assured for decades at unchanged prices. The disaster that this would cause to the forests, and to the crafts person, still remained unforeseen.

Colonialism affected forests all across India and marginalised their inhabitants and the traditional occupations they practised. As late as the 1970s, the World Bank proposed that 4,600 hectares of natural Sal forest should be replaced by tropical pine to provide pulp for the paper industry. It was only after protests by local environmentalists that the project was stopped. Colonialism was therefore not only about repression, it was also a story of displacement, impoverishment and ecological crisis.

Question 11

The varied uses of bamboo were disregarded by the British till the 1920s because:

Instructions

Read the given passage and answer the questions that follow.

Fishing traps, baskets, cradles, bridges, rainproof hats and umbrellas, mats, musical instruments, water pipes—Indians have always used the bamboo in numerous ways. It is used for house construction, fencing and in the making of bullock carts. Low-cost domestic furniture and a vast range of domestic utility items made of bamboo can be easily seen in any of our bazaars. But we do not easily notice the countless little ways this modest material comes to be used by rural people. One can see it being used in the blacksmith’s bellows, or as bamboo pins in carpentry joints or in the fabrication of toys in village markets. But to the British foresters the multidimensional role that “the forest weed” played in the local Indian environment was of no account, as it did not figure in forest revenues. Bamboo also interfered with the growing of teak, an essential part of their colonial forest policy. It was only in the 1920 s that the British realised that by mincing bamboo into millimetre shreds, cooking it in chemicals, pulping and flattening it, they could produce sheets of paper. This would bring the British increased forest revenue and ‘development’ (as defined by them) to the so-called backward regions of India. However, they chose to ignore the consequences this activity would have on the health of the forest. So while bamboo was sold at high prices to basket weavers, it was heavily subsidised for the paper industry. Even after Independence, supplying bamboo at extremely low prices to Indian paper mills became a ‘patriotic’ duty of the government, and bamboo supplies were assured for decades at unchanged prices. The disaster that this would cause to the forests, and to the crafts person, still remained unforeseen.

Colonialism affected forests all across India and marginalised their inhabitants and the traditional occupations they practised. As late as the 1970s, the World Bank proposed that 4,600 hectares of natural Sal forest should be replaced by tropical pine to provide pulp for the paper industry. It was only after protests by local environmentalists that the project was stopped. Colonialism was therefore not only about repression, it was also a story of displacement, impoverishment and ecological crisis.

Question 12

What does the ‘forest weed’ refer to?

Instructions

Read the given passage and answer the questions that follow.

Fishing traps, baskets, cradles, bridges, rainproof hats and umbrellas, mats, musical instruments, water pipes—Indians have always used the bamboo in numerous ways. It is used for house construction, fencing and in the making of bullock carts. Low-cost domestic furniture and a vast range of domestic utility items made of bamboo can be easily seen in any of our bazaars. But we do not easily notice the countless little ways this modest material comes to be used by rural people. One can see it being used in the blacksmith’s bellows, or as bamboo pins in carpentry joints or in the fabrication of toys in village markets. But to the British foresters the multidimensional role that “the forest weed” played in the local Indian environment was of no account, as it did not figure in forest revenues. Bamboo also interfered with the growing of teak, an essential part of their colonial forest policy. It was only in the 1920 s that the British realised that by mincing bamboo into millimetre shreds, cooking it in chemicals, pulping and flattening it, they could produce sheets of paper. This would bring the British increased forest revenue and ‘development’ (as defined by them) to the so-called backward regions of India. However, they chose to ignore the consequences this activity would have on the health of the forest. So while bamboo was sold at high prices to basket weavers, it was heavily subsidised for the paper industry. Even after Independence, supplying bamboo at extremely low prices to Indian paper mills became a ‘patriotic’ duty of the government, and bamboo supplies were assured for decades at unchanged prices. The disaster that this would cause to the forests, and to the crafts person, still remained unforeseen.

Colonialism affected forests all across India and marginalised their inhabitants and the traditional occupations they practised. As late as the 1970s, the World Bank proposed that 4,600 hectares of natural Sal forest should be replaced by tropical pine to provide pulp for the paper industry. It was only after protests by local environmentalists that the project was stopped. Colonialism was therefore not only about repression, it was also a story of displacement, impoverishment and ecological crisis.

Question 13

Which of these is NOT a step in the production of paper?

Instructions

Read the given passage and answer the questions that follow.

Fishing traps, baskets, cradles, bridges, rainproof hats and umbrellas, mats, musical instruments, water pipes—Indians have always used the bamboo in numerous ways. It is used for house construction, fencing and in the making of bullock carts. Low-cost domestic furniture and a vast range of domestic utility items made of bamboo can be easily seen in any of our bazaars. But we do not easily notice the countless little ways this modest material comes to be used by rural people. One can see it being used in the blacksmith’s bellows, or as bamboo pins in carpentry joints or in the fabrication of toys in village markets. But to the British foresters the multidimensional role that “the forest weed” played in the local Indian environment was of no account, as it did not figure in forest revenues. Bamboo also interfered with the growing of teak, an essential part of their colonial forest policy. It was only in the 1920 s that the British realised that by mincing bamboo into millimetre shreds, cooking it in chemicals, pulping and flattening it, they could produce sheets of paper. This would bring the British increased forest revenue and ‘development’ (as defined by them) to the so-called backward regions of India. However, they chose to ignore the consequences this activity would have on the health of the forest. So while bamboo was sold at high prices to basket weavers, it was heavily subsidised for the paper industry. Even after Independence, supplying bamboo at extremely low prices to Indian paper mills became a ‘patriotic’ duty of the government, and bamboo supplies were assured for decades at unchanged prices. The disaster that this would cause to the forests, and to the crafts person, still remained unforeseen.

Colonialism affected forests all across India and marginalised their inhabitants and the traditional occupations they practised. As late as the 1970s, the World Bank proposed that 4,600 hectares of natural Sal forest should be replaced by tropical pine to provide pulp for the paper industry. It was only after protests by local environmentalists that the project was stopped. Colonialism was therefore not only about repression, it was also a story of displacement, impoverishment and ecological crisis.

Question 14

Bamboo is referred to as ‘modest material’ because:

Instructions

Read the given passage and answer the questions that follow.

Fishing traps, baskets, cradles, bridges, rainproof hats and umbrellas, mats, musical instruments, water pipes—Indians have always used the bamboo in numerous ways. It is used for house construction, fencing and in the making of bullock carts. Low-cost domestic furniture and a vast range of domestic utility items made of bamboo can be easily seen in any of our bazaars. But we do not easily notice the countless little ways this modest material comes to be used by rural people. One can see it being used in the blacksmith’s bellows, or as bamboo pins in carpentry joints or in the fabrication of toys in village markets. But to the British foresters the multidimensional role that “the forest weed” played in the local Indian environment was of no account, as it did not figure in forest revenues. Bamboo also interfered with the growing of teak, an essential part of their colonial forest policy. It was only in the 1920 s that the British realised that by mincing bamboo into millimetre shreds, cooking it in chemicals, pulping and flattening it, they could produce sheets of paper. This would bring the British increased forest revenue and ‘development’ (as defined by them) to the so-called backward regions of India. However, they chose to ignore the consequences this activity would have on the health of the forest. So while bamboo was sold at high prices to basket weavers, it was heavily subsidised for the paper industry. Even after Independence, supplying bamboo at extremely low prices to Indian paper mills became a ‘patriotic’ duty of the government, and bamboo supplies were assured for decades at unchanged prices. The disaster that this would cause to the forests, and to the crafts person, still remained unforeseen.

Colonialism affected forests all across India and marginalised their inhabitants and the traditional occupations they practised. As late as the 1970s, the World Bank proposed that 4,600 hectares of natural Sal forest should be replaced by tropical pine to provide pulp for the paper industry. It was only after protests by local environmentalists that the project was stopped. Colonialism was therefore not only about repression, it was also a story of displacement, impoverishment and ecological crisis.

Question 15

What was considered to be a patriotic duty of the government after independence?

Instructions

Read the passage and answer the questions that follow.

The methods of embalming, or treating the dead body, that the ancient Egyptians used is called ‘mummification’. Using special processes, the Egyptians removed all moisture from the body, leaving only a dried form that would not easily decay. It was important in their religion to preserve the dead body in as life-like a manner as possible. The mummification process took seventy days. Special priests worked as embalmers, treating and wrapping the body. Beyond knowing the correct rituals and prayers to be performed at various stages, the priests also needed a detailed knowledge of human anatomy. The first step in the process was the removal of all internal parts that might decay rapidly. The brain was removed by carefully inserting special hooked instruments up through the nostrils in order to pull out bits of brain tissue. The embalmers then removed the organs of the abdomen and chest through a cut usually made on the left side of the abdomen. They left only the heart in place, believing it to be the center of a person's being and intelligence. The other organs were preserved separately, with the stomach, liver, lungs and intestines placed in special boxes or jars, today called ‘canopic jars’. These were buried with the mummy.

The embalmers next removed all moisture from the body. This they did by covering the body with ‘natron’, a type of salt which has great drying properties, and by placing additional natron packets inside the body. When the body had dried out completely, embalmers removed the internal packets and lightly washed the natron off the body. The result was a very dried-out but recognizable human form. To make the mummy seem even more life-like, sunken areas of the body were filled out with linen and other materials and false eyes were added. Next the wrapping began. Each mummy needed hundreds of yards of linen. The priests carefully wound the long strips of linen around the body, sometimes even wrapping each finger and toe separately before wrapping the entire hand or foot. In order to protect the dead
from mishap in after life, amulets were placed among the wrappings and prayers and magical words written on some of the linen strips. Often the priests placed a mask of the person's face between the layers of head bandages. At last, the priests wrapped the final cloth or shroud in place and secured it with linen strips. The mummy was complete. It was then placed in the tomb along with food, furniture, vessels, perfumes, jewels and other things required in the after life.

Question 16

Mummification was done to:

Instructions

Read the passage and answer the questions that follow.

The methods of embalming, or treating the dead body, that the ancient Egyptians used is called ‘mummification’. Using special processes, the Egyptians removed all moisture from the body, leaving only a dried form that would not easily decay. It was important in their religion to preserve the dead body in as life-like a manner as possible. The mummification process took seventy days. Special priests worked as embalmers, treating and wrapping the body. Beyond knowing the correct rituals and prayers to be performed at various stages, the priests also needed a detailed knowledge of human anatomy. The first step in the process was the removal of all internal parts that might decay rapidly. The brain was removed by carefully inserting special hooked instruments up through the nostrils in order to pull out bits of brain tissue. The embalmers then removed the organs of the abdomen and chest through a cut usually made on the left side of the abdomen. They left only the heart in place, believing it to be the center of a person's being and intelligence. The other organs were preserved separately, with the stomach, liver, lungs and intestines placed in special boxes or jars, today called ‘canopic jars’. These were buried with the mummy.

The embalmers next removed all moisture from the body. This they did by covering the body with ‘natron’, a type of salt which has great drying properties, and by placing additional natron packets inside the body. When the body had dried out completely, embalmers removed the internal packets and lightly washed the natron off the body. The result was a very dried-out but recognizable human form. To make the mummy seem even more life-like, sunken areas of the body were filled out with linen and other materials and false eyes were added. Next the wrapping began. Each mummy needed hundreds of yards of linen. The priests carefully wound the long strips of linen around the body, sometimes even wrapping each finger and toe separately before wrapping the entire hand or foot. In order to protect the dead
from mishap in after life, amulets were placed among the wrappings and prayers and magical words written on some of the linen strips. Often the priests placed a mask of the person's face between the layers of head bandages. At last, the priests wrapped the final cloth or shroud in place and secured it with linen strips. The mummy was complete. It was then placed in the tomb along with food, furniture, vessels, perfumes, jewels and other things required in the after life.

Question 17

Why was the knowledge of anatomy important for the priests?

Instructions

Read the passage and answer the questions that follow.

The methods of embalming, or treating the dead body, that the ancient Egyptians used is called ‘mummification’. Using special processes, the Egyptians removed all moisture from the body, leaving only a dried form that would not easily decay. It was important in their religion to preserve the dead body in as life-like a manner as possible. The mummification process took seventy days. Special priests worked as embalmers, treating and wrapping the body. Beyond knowing the correct rituals and prayers to be performed at various stages, the priests also needed a detailed knowledge of human anatomy. The first step in the process was the removal of all internal parts that might decay rapidly. The brain was removed by carefully inserting special hooked instruments up through the nostrils in order to pull out bits of brain tissue. The embalmers then removed the organs of the abdomen and chest through a cut usually made on the left side of the abdomen. They left only the heart in place, believing it to be the center of a person's being and intelligence. The other organs were preserved separately, with the stomach, liver, lungs and intestines placed in special boxes or jars, today called ‘canopic jars’. These were buried with the mummy.

The embalmers next removed all moisture from the body. This they did by covering the body with ‘natron’, a type of salt which has great drying properties, and by placing additional natron packets inside the body. When the body had dried out completely, embalmers removed the internal packets and lightly washed the natron off the body. The result was a very dried-out but recognizable human form. To make the mummy seem even more life-like, sunken areas of the body were filled out with linen and other materials and false eyes were added. Next the wrapping began. Each mummy needed hundreds of yards of linen. The priests carefully wound the long strips of linen around the body, sometimes even wrapping each finger and toe separately before wrapping the entire hand or foot. In order to protect the dead
from mishap in after life, amulets were placed among the wrappings and prayers and magical words written on some of the linen strips. Often the priests placed a mask of the person's face between the layers of head bandages. At last, the priests wrapped the final cloth or shroud in place and secured it with linen strips. The mummy was complete. It was then placed in the tomb along with food, furniture, vessels, perfumes, jewels and other things required in the after life.

Question 18

What was the initial step in the process of mummification?

Instructions

Read the passage and answer the questions that follow.

The methods of embalming, or treating the dead body, that the ancient Egyptians used is called ‘mummification’. Using special processes, the Egyptians removed all moisture from the body, leaving only a dried form that would not easily decay. It was important in their religion to preserve the dead body in as life-like a manner as possible. The mummification process took seventy days. Special priests worked as embalmers, treating and wrapping the body. Beyond knowing the correct rituals and prayers to be performed at various stages, the priests also needed a detailed knowledge of human anatomy. The first step in the process was the removal of all internal parts that might decay rapidly. The brain was removed by carefully inserting special hooked instruments up through the nostrils in order to pull out bits of brain tissue. The embalmers then removed the organs of the abdomen and chest through a cut usually made on the left side of the abdomen. They left only the heart in place, believing it to be the center of a person's being and intelligence. The other organs were preserved separately, with the stomach, liver, lungs and intestines placed in special boxes or jars, today called ‘canopic jars’. These were buried with the mummy.

The embalmers next removed all moisture from the body. This they did by covering the body with ‘natron’, a type of salt which has great drying properties, and by placing additional natron packets inside the body. When the body had dried out completely, embalmers removed the internal packets and lightly washed the natron off the body. The result was a very dried-out but recognizable human form. To make the mummy seem even more life-like, sunken areas of the body were filled out with linen and other materials and false eyes were added. Next the wrapping began. Each mummy needed hundreds of yards of linen. The priests carefully wound the long strips of linen around the body, sometimes even wrapping each finger and toe separately before wrapping the entire hand or foot. In order to protect the dead
from mishap in after life, amulets were placed among the wrappings and prayers and magical words written on some of the linen strips. Often the priests placed a mask of the person's face between the layers of head bandages. At last, the priests wrapped the final cloth or shroud in place and secured it with linen strips. The mummy was complete. It was then placed in the tomb along with food, furniture, vessels, perfumes, jewels and other things required in the after life.

Question 19

Hooked instruments were inserted through the nostrils to extract the:

Instructions

Read the passage and answer the questions that follow.

The methods of embalming, or treating the dead body, that the ancient Egyptians used is called ‘mummification’. Using special processes, the Egyptians removed all moisture from the body, leaving only a dried form that would not easily decay. It was important in their religion to preserve the dead body in as life-like a manner as possible. The mummification process took seventy days. Special priests worked as embalmers, treating and wrapping the body. Beyond knowing the correct rituals and prayers to be performed at various stages, the priests also needed a detailed knowledge of human anatomy. The first step in the process was the removal of all internal parts that might decay rapidly. The brain was removed by carefully inserting special hooked instruments up through the nostrils in order to pull out bits of brain tissue. The embalmers then removed the organs of the abdomen and chest through a cut usually made on the left side of the abdomen. They left only the heart in place, believing it to be the center of a person's being and intelligence. The other organs were preserved separately, with the stomach, liver, lungs and intestines placed in special boxes or jars, today called ‘canopic jars’. These were buried with the mummy.

The embalmers next removed all moisture from the body. This they did by covering the body with ‘natron’, a type of salt which has great drying properties, and by placing additional natron packets inside the body. When the body had dried out completely, embalmers removed the internal packets and lightly washed the natron off the body. The result was a very dried-out but recognizable human form. To make the mummy seem even more life-like, sunken areas of the body were filled out with linen and other materials and false eyes were added. Next the wrapping began. Each mummy needed hundreds of yards of linen. The priests carefully wound the long strips of linen around the body, sometimes even wrapping each finger and toe separately before wrapping the entire hand or foot. In order to protect the dead
from mishap in after life, amulets were placed among the wrappings and prayers and magical words written on some of the linen strips. Often the priests placed a mask of the person's face between the layers of head bandages. At last, the priests wrapped the final cloth or shroud in place and secured it with linen strips. The mummy was complete. It was then placed in the tomb along with food, furniture, vessels, perfumes, jewels and other things required in the after life.

Question 20

Which of the following was NOT buried with the mummies?

Instructions

Read the passage and answer the questions that follow.

Vasco Da Gama was the first European to find an ocean trading route to India. He accomplished what many explorers before him could not do. His discovery of this sea route helped the Portuguese establish a long-lasting colonial empire in Asia and Africa. The new ocean route around Africa allowed Portuguese sailors to avoid the Arab trading hold in the Mediterranean and Middle East. Vasco da Gama opened a new world of riches by opening up an Indian Ocean route. His voyage and explorations helped change the world for Europeans. Vasco da Gama’s maritime career was during the period when Portugal was searching for a trade route around Africa to India. The Ottoman Empire controlled almost all European trade routes to Asia. This meant they could, and did, charge high prices for ships passing through
ports. When Manuel I became King of Portugal in 1495, he continued efforts to open a trade route to India by going around Africa. Although other people were considered for the job, Manuel I finally chose 37-year-old Vasco da Gama for this task.

On 8 July 1497, Vasco da Gama sailed from Lisbon with a fleet of four ships and a crew of 170 men. Da Gama commanded the Sao Gabriel. Paulo da Gama - brother to Vasco - commanded the São Rafael, a three mast ship. They sailed past the Canary Islands, and reached the Cape Verde islands and then continued sailing, though storms still delayed them for a while. They rounded the cape of Good Hope on 22 November and anchored at Mossel Bay, South Africa. They began sailing again and continued until they reached the Rio dos Bons Sinais (River of Good Omens). Here they erected a statue in the name of Portugal. They stayed here for a month because much of the crew were sick from scurvy - a disease caused by lack of Vitamin C. Da Gama’s fleet eventually began sailing again. Finally, on 20 May 1498 they reached India. They headed for Kappad, near the large city of Calicut. In Calicut, da Gama met with the king. But the king of Calicut was not impressed with da Gama, and the gifts he brought as offering. They spent several months trading in India, and studying their customs. They left India at the end of August.

Question 21

In which month did Vasco da Gama’s ship reach the Cape of Good Hope?

Instructions

Read the passage and answer the questions that follow.

Vasco Da Gama was the first European to find an ocean trading route to India. He accomplished what many explorers before him could not do. His discovery of this sea route helped the Portuguese establish a long-lasting colonial empire in Asia and Africa. The new ocean route around Africa allowed Portuguese sailors to avoid the Arab trading hold in the Mediterranean and Middle East. Vasco da Gama opened a new world of riches by opening up an Indian Ocean route. His voyage and explorations helped change the world for Europeans. Vasco da Gama’s maritime career was during the period when Portugal was searching for a trade route around Africa to India. The Ottoman Empire controlled almost all European trade routes to Asia. This meant they could, and did, charge high prices for ships passing through
ports. When Manuel I became King of Portugal in 1495, he continued efforts to open a trade route to India by going around Africa. Although other people were considered for the job, Manuel I finally chose 37-year-old Vasco da Gama for this task.

On 8 July 1497, Vasco da Gama sailed from Lisbon with a fleet of four ships and a crew of 170 men. Da Gama commanded the Sao Gabriel. Paulo da Gama - brother to Vasco - commanded the São Rafael, a three mast ship. They sailed past the Canary Islands, and reached the Cape Verde islands and then continued sailing, though storms still delayed them for a while. They rounded the cape of Good Hope on 22 November and anchored at Mossel Bay, South Africa. They began sailing again and continued until they reached the Rio dos Bons Sinais (River of Good Omens). Here they erected a statue in the name of Portugal. They stayed here for a month because much of the crew were sick from scurvy - a disease caused by lack of Vitamin C. Da Gama’s fleet eventually began sailing again. Finally, on 20 May 1498 they reached India. They headed for Kappad, near the large city of Calicut. In Calicut, da Gama met with the king. But the king of Calicut was not impressed with da Gama, and the gifts he brought as offering. They spent several months trading in India, and studying their customs. They left India at the end of August.

Question 22

From where did Vasco da Gama embark upon his journey?

Instructions

Read the passage and answer the questions that follow.

Vasco Da Gama was the first European to find an ocean trading route to India. He accomplished what many explorers before him could not do. His discovery of this sea route helped the Portuguese establish a long-lasting colonial empire in Asia and Africa. The new ocean route around Africa allowed Portuguese sailors to avoid the Arab trading hold in the Mediterranean and Middle East. Vasco da Gama opened a new world of riches by opening up an Indian Ocean route. His voyage and explorations helped change the world for Europeans. Vasco da Gama’s maritime career was during the period when Portugal was searching for a trade route around Africa to India. The Ottoman Empire controlled almost all European trade routes to Asia. This meant they could, and did, charge high prices for ships passing through
ports. When Manuel I became King of Portugal in 1495, he continued efforts to open a trade route to India by going around Africa. Although other people were considered for the job, Manuel I finally chose 37-year-old Vasco da Gama for this task.

On 8 July 1497, Vasco da Gama sailed from Lisbon with a fleet of four ships and a crew of 170 men. Da Gama commanded the Sao Gabriel. Paulo da Gama - brother to Vasco - commanded the São Rafael, a three mast ship. They sailed past the Canary Islands, and reached the Cape Verde islands and then continued sailing, though storms still delayed them for a while. They rounded the cape of Good Hope on 22 November and anchored at Mossel Bay, South Africa. They began sailing again and continued until they reached the Rio dos Bons Sinais (River of Good Omens). Here they erected a statue in the name of Portugal. They stayed here for a month because much of the crew were sick from scurvy - a disease caused by lack of Vitamin C. Da Gama’s fleet eventually began sailing again. Finally, on 20 May 1498 they reached India. They headed for Kappad, near the large city of Calicut. In Calicut, da Gama met with the king. But the king of Calicut was not impressed with da Gama, and the gifts he brought as offering. They spent several months trading in India, and studying their customs. They left India at the end of August.

Question 23

Who controlled the European trade routes to Asia before 1497?

Instructions

Read the passage and answer the questions that follow.

Vasco Da Gama was the first European to find an ocean trading route to India. He accomplished what many explorers before him could not do. His discovery of this sea route helped the Portuguese establish a long-lasting colonial empire in Asia and Africa. The new ocean route around Africa allowed Portuguese sailors to avoid the Arab trading hold in the Mediterranean and Middle East. Vasco da Gama opened a new world of riches by opening up an Indian Ocean route. His voyage and explorations helped change the world for Europeans. Vasco da Gama’s maritime career was during the period when Portugal was searching for a trade route around Africa to India. The Ottoman Empire controlled almost all European trade routes to Asia. This meant they could, and did, charge high prices for ships passing through
ports. When Manuel I became King of Portugal in 1495, he continued efforts to open a trade route to India by going around Africa. Although other people were considered for the job, Manuel I finally chose 37-year-old Vasco da Gama for this task.

On 8 July 1497, Vasco da Gama sailed from Lisbon with a fleet of four ships and a crew of 170 men. Da Gama commanded the Sao Gabriel. Paulo da Gama - brother to Vasco - commanded the São Rafael, a three mast ship. They sailed past the Canary Islands, and reached the Cape Verde islands and then continued sailing, though storms still delayed them for a while. They rounded the cape of Good Hope on 22 November and anchored at Mossel Bay, South Africa. They began sailing again and continued until they reached the Rio dos Bons Sinais (River of Good Omens). Here they erected a statue in the name of Portugal. They stayed here for a month because much of the crew were sick from scurvy - a disease caused by lack of Vitamin C. Da Gama’s fleet eventually began sailing again. Finally, on 20 May 1498 they reached India. They headed for Kappad, near the large city of Calicut. In Calicut, da Gama met with the king. But the king of Calicut was not impressed with da Gama, and the gifts he brought as offering. They spent several months trading in India, and studying their customs. They left India at the end of August.

Question 24

Why did Vasco da Gama’s crew stay at Rio dos Bons Sinais for a month?

Instructions

Read the passage and answer the questions that follow.

Vasco Da Gama was the first European to find an ocean trading route to India. He accomplished what many explorers before him could not do. His discovery of this sea route helped the Portuguese establish a long-lasting colonial empire in Asia and Africa. The new ocean route around Africa allowed Portuguese sailors to avoid the Arab trading hold in the Mediterranean and Middle East. Vasco da Gama opened a new world of riches by opening up an Indian Ocean route. His voyage and explorations helped change the world for Europeans. Vasco da Gama’s maritime career was during the period when Portugal was searching for a trade route around Africa to India. The Ottoman Empire controlled almost all European trade routes to Asia. This meant they could, and did, charge high prices for ships passing through
ports. When Manuel I became King of Portugal in 1495, he continued efforts to open a trade route to India by going around Africa. Although other people were considered for the job, Manuel I finally chose 37-year-old Vasco da Gama for this task.

On 8 July 1497, Vasco da Gama sailed from Lisbon with a fleet of four ships and a crew of 170 men. Da Gama commanded the Sao Gabriel. Paulo da Gama - brother to Vasco - commanded the São Rafael, a three mast ship. They sailed past the Canary Islands, and reached the Cape Verde islands and then continued sailing, though storms still delayed them for a while. They rounded the cape of Good Hope on 22 November and anchored at Mossel Bay, South Africa. They began sailing again and continued until they reached the Rio dos Bons Sinais (River of Good Omens). Here they erected a statue in the name of Portugal. They stayed here for a month because much of the crew were sick from scurvy - a disease caused by lack of Vitamin C. Da Gama’s fleet eventually began sailing again. Finally, on 20 May 1498 they reached India. They headed for Kappad, near the large city of Calicut. In Calicut, da Gama met with the king. But the king of Calicut was not impressed with da Gama, and the gifts he brought as offering. They spent several months trading in India, and studying their customs. They left India at the end of August.

Question 25

Which of the following statements is NOT true?

Instructions

Read the passage and answer the questions that follow.

When Tao Ying rides on the bus alone, quite often she does not bother to buy a ticket. Why should she? Without her, the bus would still be stopping at every stop, a driver and a conductor would still have to be employed, and the same amount of petrol used. Clearly Tao Ying has to be astute. When the bus conductor looked like the responsible type, she would buy a ticket as soon as she got on board. But if he appeared to be casual and careless, she would not dream of paying, considering it a small punishment for him and a little saving for herself.

Today she is with her son Xiao Ye. She follows him onto the bus. As the doors shut her jacket is caught, ballooning up like a tent behind her. She twists this way and that, finally wrenching herself free. ‘Mama, tickets!’ Xiao Ye says. Children are often more conscious of rituals than adults. Without a ticket in his hand, the ride doesn’t count as a proper ride. On the peeling paint of the door somebody has painted the shape of a pale finger. It points at a number: 1.10 m. Between Xiao Ye ’s round head and the tip of the painted digit setting out the height requirement for a ticket rests the beautiful slender fingers of Tao Ying. ‘Xiao Ye, you are not quite tall enough, still one centimetre away,’ she tells him softly.

‘Mama! I’m tall enough, I’m tall enough!’ Xiao Ye shouts at the top of his voice, stamping on the floor as if it were a tin drum. ‘You told me the last time I could have a ticket the next time, this is the next time. You don’t keep your word!’ He looks up at his mother angrily. Tao Ying looks down at her son. A ticket costs twenty cents. Twenty cents is not to be scoffed at. It can buy a cucumber, two tomatoes or, at a reduced price, three bunches of radishes or enough spinach to last four days. But Xiao Ye’s face is raised up like a half-open blossom, waiting to receive his promise from the sun. She says, ‘Two tickets, please.’ The fierce conductor has beady eyes. ‘This child is one centimetre short of requiring a ticket.’

Xiao Ye shrinks, not just one but several centimetres— the need for a ticket has all of a sudden become interwoven with the pride of a small child. To be able to purchase self-esteem with twenty cents is something that can only happen in childhood and certainly no mother can resist an opportunity to make her son happy. ‘I would like to buy two tickets,’ she says politely.

Question 26

Xiao Ye was eager to buy a bus ticket because he:

Instructions

Read the passage and answer the questions that follow.

When Tao Ying rides on the bus alone, quite often she does not bother to buy a ticket. Why should she? Without her, the bus would still be stopping at every stop, a driver and a conductor would still have to be employed, and the same amount of petrol used. Clearly Tao Ying has to be astute. When the bus conductor looked like the responsible type, she would buy a ticket as soon as she got on board. But if he appeared to be casual and careless, she would not dream of paying, considering it a small punishment for him and a little saving for herself.

Today she is with her son Xiao Ye. She follows him onto the bus. As the doors shut her jacket is caught, ballooning up like a tent behind her. She twists this way and that, finally wrenching herself free. ‘Mama, tickets!’ Xiao Ye says. Children are often more conscious of rituals than adults. Without a ticket in his hand, the ride doesn’t count as a proper ride. On the peeling paint of the door somebody has painted the shape of a pale finger. It points at a number: 1.10 m. Between Xiao Ye ’s round head and the tip of the painted digit setting out the height requirement for a ticket rests the beautiful slender fingers of Tao Ying. ‘Xiao Ye, you are not quite tall enough, still one centimetre away,’ she tells him softly.

‘Mama! I’m tall enough, I’m tall enough!’ Xiao Ye shouts at the top of his voice, stamping on the floor as if it were a tin drum. ‘You told me the last time I could have a ticket the next time, this is the next time. You don’t keep your word!’ He looks up at his mother angrily. Tao Ying looks down at her son. A ticket costs twenty cents. Twenty cents is not to be scoffed at. It can buy a cucumber, two tomatoes or, at a reduced price, three bunches of radishes or enough spinach to last four days. But Xiao Ye’s face is raised up like a half-open blossom, waiting to receive his promise from the sun. She says, ‘Two tickets, please.’ The fierce conductor has beady eyes. ‘This child is one centimetre short of requiring a ticket.’

Xiao Ye shrinks, not just one but several centimetres— the need for a ticket has all of a sudden become interwoven with the pride of a small child. To be able to purchase self-esteem with twenty cents is something that can only happen in childhood and certainly no mother can resist an opportunity to make her son happy. ‘I would like to buy two tickets,’ she says politely.

Question 27

Which of the following statements is NOT true?

Instructions

Read the passage and answer the questions that follow.

When Tao Ying rides on the bus alone, quite often she does not bother to buy a ticket. Why should she? Without her, the bus would still be stopping at every stop, a driver and a conductor would still have to be employed, and the same amount of petrol used. Clearly Tao Ying has to be astute. When the bus conductor looked like the responsible type, she would buy a ticket as soon as she got on board. But if he appeared to be casual and careless, she would not dream of paying, considering it a small punishment for him and a little saving for herself.

Today she is with her son Xiao Ye. She follows him onto the bus. As the doors shut her jacket is caught, ballooning up like a tent behind her. She twists this way and that, finally wrenching herself free. ‘Mama, tickets!’ Xiao Ye says. Children are often more conscious of rituals than adults. Without a ticket in his hand, the ride doesn’t count as a proper ride. On the peeling paint of the door somebody has painted the shape of a pale finger. It points at a number: 1.10 m. Between Xiao Ye ’s round head and the tip of the painted digit setting out the height requirement for a ticket rests the beautiful slender fingers of Tao Ying. ‘Xiao Ye, you are not quite tall enough, still one centimetre away,’ she tells him softly.

‘Mama! I’m tall enough, I’m tall enough!’ Xiao Ye shouts at the top of his voice, stamping on the floor as if it were a tin drum. ‘You told me the last time I could have a ticket the next time, this is the next time. You don’t keep your word!’ He looks up at his mother angrily. Tao Ying looks down at her son. A ticket costs twenty cents. Twenty cents is not to be scoffed at. It can buy a cucumber, two tomatoes or, at a reduced price, three bunches of radishes or enough spinach to last four days. But Xiao Ye’s face is raised up like a half-open blossom, waiting to receive his promise from the sun. She says, ‘Two tickets, please.’ The fierce conductor has beady eyes. ‘This child is one centimetre short of requiring a ticket.’

Xiao Ye shrinks, not just one but several centimetres— the need for a ticket has all of a sudden become interwoven with the pride of a small child. To be able to purchase self-esteem with twenty cents is something that can only happen in childhood and certainly no mother can resist an opportunity to make her son happy. ‘I would like to buy two tickets,’ she says politely.

Question 28

For the child, the ticket was a symbol of:

Instructions

Read the passage and answer the questions that follow.

When Tao Ying rides on the bus alone, quite often she does not bother to buy a ticket. Why should she? Without her, the bus would still be stopping at every stop, a driver and a conductor would still have to be employed, and the same amount of petrol used. Clearly Tao Ying has to be astute. When the bus conductor looked like the responsible type, she would buy a ticket as soon as she got on board. But if he appeared to be casual and careless, she would not dream of paying, considering it a small punishment for him and a little saving for herself.

Today she is with her son Xiao Ye. She follows him onto the bus. As the doors shut her jacket is caught, ballooning up like a tent behind her. She twists this way and that, finally wrenching herself free. ‘Mama, tickets!’ Xiao Ye says. Children are often more conscious of rituals than adults. Without a ticket in his hand, the ride doesn’t count as a proper ride. On the peeling paint of the door somebody has painted the shape of a pale finger. It points at a number: 1.10 m. Between Xiao Ye ’s round head and the tip of the painted digit setting out the height requirement for a ticket rests the beautiful slender fingers of Tao Ying. ‘Xiao Ye, you are not quite tall enough, still one centimetre away,’ she tells him softly.

‘Mama! I’m tall enough, I’m tall enough!’ Xiao Ye shouts at the top of his voice, stamping on the floor as if it were a tin drum. ‘You told me the last time I could have a ticket the next time, this is the next time. You don’t keep your word!’ He looks up at his mother angrily. Tao Ying looks down at her son. A ticket costs twenty cents. Twenty cents is not to be scoffed at. It can buy a cucumber, two tomatoes or, at a reduced price, three bunches of radishes or enough spinach to last four days. But Xiao Ye’s face is raised up like a half-open blossom, waiting to receive his promise from the sun. She says, ‘Two tickets, please.’ The fierce conductor has beady eyes. ‘This child is one centimetre short of requiring a ticket.’

Xiao Ye shrinks, not just one but several centimetres— the need for a ticket has all of a sudden become interwoven with the pride of a small child. To be able to purchase self-esteem with twenty cents is something that can only happen in childhood and certainly no mother can resist an opportunity to make her son happy. ‘I would like to buy two tickets,’ she says politely.

Question 29

“Xiao Ye shrinks, not just one but several centimetres” - Why?

Instructions

Read the passage and answer the questions that follow.

When Tao Ying rides on the bus alone, quite often she does not bother to buy a ticket. Why should she? Without her, the bus would still be stopping at every stop, a driver and a conductor would still have to be employed, and the same amount of petrol used. Clearly Tao Ying has to be astute. When the bus conductor looked like the responsible type, she would buy a ticket as soon as she got on board. But if he appeared to be casual and careless, she would not dream of paying, considering it a small punishment for him and a little saving for herself.

Today she is with her son Xiao Ye. She follows him onto the bus. As the doors shut her jacket is caught, ballooning up like a tent behind her. She twists this way and that, finally wrenching herself free. ‘Mama, tickets!’ Xiao Ye says. Children are often more conscious of rituals than adults. Without a ticket in his hand, the ride doesn’t count as a proper ride. On the peeling paint of the door somebody has painted the shape of a pale finger. It points at a number: 1.10 m. Between Xiao Ye ’s round head and the tip of the painted digit setting out the height requirement for a ticket rests the beautiful slender fingers of Tao Ying. ‘Xiao Ye, you are not quite tall enough, still one centimetre away,’ she tells him softly.

‘Mama! I’m tall enough, I’m tall enough!’ Xiao Ye shouts at the top of his voice, stamping on the floor as if it were a tin drum. ‘You told me the last time I could have a ticket the next time, this is the next time. You don’t keep your word!’ He looks up at his mother angrily. Tao Ying looks down at her son. A ticket costs twenty cents. Twenty cents is not to be scoffed at. It can buy a cucumber, two tomatoes or, at a reduced price, three bunches of radishes or enough spinach to last four days. But Xiao Ye’s face is raised up like a half-open blossom, waiting to receive his promise from the sun. She says, ‘Two tickets, please.’ The fierce conductor has beady eyes. ‘This child is one centimetre short of requiring a ticket.’

Xiao Ye shrinks, not just one but several centimetres— the need for a ticket has all of a sudden become interwoven with the pride of a small child. To be able to purchase self-esteem with twenty cents is something that can only happen in childhood and certainly no mother can resist an opportunity to make her son happy. ‘I would like to buy two tickets,’ she says politely.

Question 30

Why does Tao Ying buy two tickets?

Instructions

Read the passage and answer the questions that follow.

My grandmother and I were good friends. My parents left me with her when they went to live in the city and we were constantly together. She used to wake me up in the morning and get me ready for school. She said her morning prayer in a monotonous sing-song while she bathed and dressed me in the hope that I would listen and get to know it by heart; I listened because I loved her voice but never bothered to learn it. Then she would fetch my wooden slate which she had already washed and plastered with yellow chalk, a tiny earthen ink-pot and a red pen, tie them all in a bundle and hand it to me. After a breakfast of a thick, stale chapatti with a little butter and sugar spread on it, we went to school. She carried several stale chapattis with her for the village dogs.

My grandmother always went to school with me because the school was attached to the temple. The priest taught us the alphabet and the morning prayer. While the children sat in rows on either side of the verandah singing the alphabet or the prayer in a chorus, my grandmother sat inside reading the scriptures. When we had both finished, we would walk back together. This time the village dogs would meet us at the temple door. They followed us to our home growling and fighting with each other for the chapattis we threw to them. When my parents were comfortably settled in the city, they sent for us. That was a turning-point in our friendship. Although we shared the same room, my grandmother no longer came to school with me. I used to go to an English school in a motor bus. There were no dogs in the
streets and she took to feeding sparrows in the courtyard of our city house. As the years rolled by we saw less of each other. For some time she continued to wake me up and get me ready for school. When I came back she would ask me what the teacher had taught me. I would tell her English words and little things of western science and learning, the law of gravity, Archimedes’ Principle, the world being round, etc. This made her unhappy. She could not help me with my lessons. She did not believe in the things they taught at the English school and was distressed that there was no teaching about God and the scriptures.

Question 31

What does the narrator refer to as the ‘turning point’?

Instructions

Read the passage and answer the questions that follow.

My grandmother and I were good friends. My parents left me with her when they went to live in the city and we were constantly together. She used to wake me up in the morning and get me ready for school. She said her morning prayer in a monotonous sing-song while she bathed and dressed me in the hope that I would listen and get to know it by heart; I listened because I loved her voice but never bothered to learn it. Then she would fetch my wooden slate which she had already washed and plastered with yellow chalk, a tiny earthen ink-pot and a red pen, tie them all in a bundle and hand it to me. After a breakfast of a thick, stale chapatti with a little butter and sugar spread on it, we went to school. She carried several stale chapattis with her for the village dogs.

My grandmother always went to school with me because the school was attached to the temple. The priest taught us the alphabet and the morning prayer. While the children sat in rows on either side of the verandah singing the alphabet or the prayer in a chorus, my grandmother sat inside reading the scriptures. When we had both finished, we would walk back together. This time the village dogs would meet us at the temple door. They followed us to our home growling and fighting with each other for the chapattis we threw to them. When my parents were comfortably settled in the city, they sent for us. That was a turning-point in our friendship. Although we shared the same room, my grandmother no longer came to school with me. I used to go to an English school in a motor bus. There were no dogs in the
streets and she took to feeding sparrows in the courtyard of our city house. As the years rolled by we saw less of each other. For some time she continued to wake me up and get me ready for school. When I came back she would ask me what the teacher had taught me. I would tell her English words and little things of western science and learning, the law of gravity, Archimedes’ Principle, the world being round, etc. This made her unhappy. She could not help me with my lessons. She did not believe in the things they taught at the English school and was distressed that there was no teaching about God and the scriptures.

Question 32

Why did grandmother carry stale chapattis with her?

Instructions

Read the passage and answer the questions that follow.

My grandmother and I were good friends. My parents left me with her when they went to live in the city and we were constantly together. She used to wake me up in the morning and get me ready for school. She said her morning prayer in a monotonous sing-song while she bathed and dressed me in the hope that I would listen and get to know it by heart; I listened because I loved her voice but never bothered to learn it. Then she would fetch my wooden slate which she had already washed and plastered with yellow chalk, a tiny earthen ink-pot and a red pen, tie them all in a bundle and hand it to me. After a breakfast of a thick, stale chapatti with a little butter and sugar spread on it, we went to school. She carried several stale chapattis with her for the village dogs.

My grandmother always went to school with me because the school was attached to the temple. The priest taught us the alphabet and the morning prayer. While the children sat in rows on either side of the verandah singing the alphabet or the prayer in a chorus, my grandmother sat inside reading the scriptures. When we had both finished, we would walk back together. This time the village dogs would meet us at the temple door. They followed us to our home growling and fighting with each other for the chapattis we threw to them. When my parents were comfortably settled in the city, they sent for us. That was a turning-point in our friendship. Although we shared the same room, my grandmother no longer came to school with me. I used to go to an English school in a motor bus. There were no dogs in the
streets and she took to feeding sparrows in the courtyard of our city house. As the years rolled by we saw less of each other. For some time she continued to wake me up and get me ready for school. When I came back she would ask me what the teacher had taught me. I would tell her English words and little things of western science and learning, the law of gravity, Archimedes’ Principle, the world being round, etc. This made her unhappy. She could not help me with my lessons. She did not believe in the things they taught at the English school and was distressed that there was no teaching about God and the scriptures.

Question 33

Grandmother sang the morning prayer in a monotonous tone so that:

Instructions

Read the passage and answer the questions that follow.

My grandmother and I were good friends. My parents left me with her when they went to live in the city and we were constantly together. She used to wake me up in the morning and get me ready for school. She said her morning prayer in a monotonous sing-song while she bathed and dressed me in the hope that I would listen and get to know it by heart; I listened because I loved her voice but never bothered to learn it. Then she would fetch my wooden slate which she had already washed and plastered with yellow chalk, a tiny earthen ink-pot and a red pen, tie them all in a bundle and hand it to me. After a breakfast of a thick, stale chapatti with a little butter and sugar spread on it, we went to school. She carried several stale chapattis with her for the village dogs.

My grandmother always went to school with me because the school was attached to the temple. The priest taught us the alphabet and the morning prayer. While the children sat in rows on either side of the verandah singing the alphabet or the prayer in a chorus, my grandmother sat inside reading the scriptures. When we had both finished, we would walk back together. This time the village dogs would meet us at the temple door. They followed us to our home growling and fighting with each other for the chapattis we threw to them. When my parents were comfortably settled in the city, they sent for us. That was a turning-point in our friendship. Although we shared the same room, my grandmother no longer came to school with me. I used to go to an English school in a motor bus. There were no dogs in the
streets and she took to feeding sparrows in the courtyard of our city house. As the years rolled by we saw less of each other. For some time she continued to wake me up and get me ready for school. When I came back she would ask me what the teacher had taught me. I would tell her English words and little things of western science and learning, the law of gravity, Archimedes’ Principle, the world being round, etc. This made her unhappy. She could not help me with my lessons. She did not believe in the things they taught at the English school and was distressed that there was no teaching about God and the scriptures.

Question 34

Why did the grandmother accompany her grandson to school every day?

Instructions

Read the passage and answer the questions that follow.

My grandmother and I were good friends. My parents left me with her when they went to live in the city and we were constantly together. She used to wake me up in the morning and get me ready for school. She said her morning prayer in a monotonous sing-song while she bathed and dressed me in the hope that I would listen and get to know it by heart; I listened because I loved her voice but never bothered to learn it. Then she would fetch my wooden slate which she had already washed and plastered with yellow chalk, a tiny earthen ink-pot and a red pen, tie them all in a bundle and hand it to me. After a breakfast of a thick, stale chapatti with a little butter and sugar spread on it, we went to school. She carried several stale chapattis with her for the village dogs.

My grandmother always went to school with me because the school was attached to the temple. The priest taught us the alphabet and the morning prayer. While the children sat in rows on either side of the verandah singing the alphabet or the prayer in a chorus, my grandmother sat inside reading the scriptures. When we had both finished, we would walk back together. This time the village dogs would meet us at the temple door. They followed us to our home growling and fighting with each other for the chapattis we threw to them. When my parents were comfortably settled in the city, they sent for us. That was a turning-point in our friendship. Although we shared the same room, my grandmother no longer came to school with me. I used to go to an English school in a motor bus. There were no dogs in the
streets and she took to feeding sparrows in the courtyard of our city house. As the years rolled by we saw less of each other. For some time she continued to wake me up and get me ready for school. When I came back she would ask me what the teacher had taught me. I would tell her English words and little things of western science and learning, the law of gravity, Archimedes’ Principle, the world being round, etc. This made her unhappy. She could not help me with my lessons. She did not believe in the things they taught at the English school and was distressed that there was no teaching about God and the scriptures.

Question 35

What kind of woman was the grandmother?

Instructions

Read the passage and answer the questions that follow.

The term ‘dietary fibres’ refers collectively to indigestible carbohydrates present in plant foods. The importance of these dietary fibres came into the picture when it was observed that the people taking a diet rich in these fibres had low incidence of coronary heart disease, irritable bowel syndrome, dental caries and gall stones.

The foodstuffs rich in these dietary fibres are cereals and grains, legumes, fruits with seeds, citrus fruits, carrots, cabbage, green leafy vegetables, apples, melons, peaches, pears etc. These dietary fibres are not digested by the enzymes of the stomach and the small intestine. They have the property of holding water and because of it, these get swollen and behave like a sponge as these pass through the gastrointestinal tract. The fibres add bulk to the diet and increase transit time in the gut and decrease the time of release of ingested food in the colon. These fibres hold water so the stools are soft, bulky and readily eliminated.

In recent years, it has been considered essential to have some amount of fibres in the diet. Their beneficial effects lie in preventing heart disease and decreasing cholesterol level. The fibres like gum and pectin are reported to decrease post prandial (after meals) glucose level in blood. They are also recommended for the management of certain types of diabetes. The fibres increase motility of the small intestine and the colon and so there is less time for exposure of the mucosa to harmful toxic substances. Therefore, there is a less desire to eat and the energy intake can be maintained within the range of requirement. This phenomenon helps in keeping a check on obesity.

The dietary fibres may have some adverse effects on nutrition by binding some trace metals like calcium, magnesium, phosphorus, zinc and others and therefore preventing their proper absorption. This may pose a possibility of nutritional deficiency especially when diets contain marginal levels of mineral elements. This may put constraints on increasing dietary fibres. It is suggested that an intake of 40 gram dietary fibres per day is desirable.

Question 36

What are dietary fibres?

Instructions

Read the passage and answer the questions that follow.

The term ‘dietary fibres’ refers collectively to indigestible carbohydrates present in plant foods. The importance of these dietary fibres came into the picture when it was observed that the people taking a diet rich in these fibres had low incidence of coronary heart disease, irritable bowel syndrome, dental caries and gall stones.

The foodstuffs rich in these dietary fibres are cereals and grains, legumes, fruits with seeds, citrus fruits, carrots, cabbage, green leafy vegetables, apples, melons, peaches, pears etc. These dietary fibres are not digested by the enzymes of the stomach and the small intestine. They have the property of holding water and because of it, these get swollen and behave like a sponge as these pass through the gastrointestinal tract. The fibres add bulk to the diet and increase transit time in the gut and decrease the time of release of ingested food in the colon. These fibres hold water so the stools are soft, bulky and readily eliminated.

In recent years, it has been considered essential to have some amount of fibres in the diet. Their beneficial effects lie in preventing heart disease and decreasing cholesterol level. The fibres like gum and pectin are reported to decrease post prandial (after meals) glucose level in blood. They are also recommended for the management of certain types of diabetes. The fibres increase motility of the small intestine and the colon and so there is less time for exposure of the mucosa to harmful toxic substances. Therefore, there is a less desire to eat and the energy intake can be maintained within the range of requirement. This phenomenon helps in keeping a check on obesity.

The dietary fibres may have some adverse effects on nutrition by binding some trace metals like calcium, magnesium, phosphorus, zinc and others and therefore preventing their proper absorption. This may pose a possibility of nutritional deficiency especially when diets contain marginal levels of mineral elements. This may put constraints on increasing dietary fibres. It is suggested that an intake of 40 gram dietary fibres per day is desirable.

Question 37

Which of the following is NOT rich in dietary fibres?

Instructions

Read the passage and answer the questions that follow.

The term ‘dietary fibres’ refers collectively to indigestible carbohydrates present in plant foods. The importance of these dietary fibres came into the picture when it was observed that the people taking a diet rich in these fibres had low incidence of coronary heart disease, irritable bowel syndrome, dental caries and gall stones.

The foodstuffs rich in these dietary fibres are cereals and grains, legumes, fruits with seeds, citrus fruits, carrots, cabbage, green leafy vegetables, apples, melons, peaches, pears etc. These dietary fibres are not digested by the enzymes of the stomach and the small intestine. They have the property of holding water and because of it, these get swollen and behave like a sponge as these pass through the gastrointestinal tract. The fibres add bulk to the diet and increase transit time in the gut and decrease the time of release of ingested food in the colon. These fibres hold water so the stools are soft, bulky and readily eliminated.

In recent years, it has been considered essential to have some amount of fibres in the diet. Their beneficial effects lie in preventing heart disease and decreasing cholesterol level. The fibres like gum and pectin are reported to decrease post prandial (after meals) glucose level in blood. They are also recommended for the management of certain types of diabetes. The fibres increase motility of the small intestine and the colon and so there is less time for exposure of the mucosa to harmful toxic substances. Therefore, there is a less desire to eat and the energy intake can be maintained within the range of requirement. This phenomenon helps in keeping a check on obesity.

The dietary fibres may have some adverse effects on nutrition by binding some trace metals like calcium, magnesium, phosphorus, zinc and others and therefore preventing their proper absorption. This may pose a possibility of nutritional deficiency especially when diets contain marginal levels of mineral elements. This may put constraints on increasing dietary fibres. It is suggested that an intake of 40 gram dietary fibres per day is desirable.

Question 38

The dietary fibres behave like a sponge because they:

Instructions

Read the passage and answer the questions that follow.

The term ‘dietary fibres’ refers collectively to indigestible carbohydrates present in plant foods. The importance of these dietary fibres came into the picture when it was observed that the people taking a diet rich in these fibres had low incidence of coronary heart disease, irritable bowel syndrome, dental caries and gall stones.

The foodstuffs rich in these dietary fibres are cereals and grains, legumes, fruits with seeds, citrus fruits, carrots, cabbage, green leafy vegetables, apples, melons, peaches, pears etc. These dietary fibres are not digested by the enzymes of the stomach and the small intestine. They have the property of holding water and because of it, these get swollen and behave like a sponge as these pass through the gastrointestinal tract. The fibres add bulk to the diet and increase transit time in the gut and decrease the time of release of ingested food in the colon. These fibres hold water so the stools are soft, bulky and readily eliminated.

In recent years, it has been considered essential to have some amount of fibres in the diet. Their beneficial effects lie in preventing heart disease and decreasing cholesterol level. The fibres like gum and pectin are reported to decrease post prandial (after meals) glucose level in blood. They are also recommended for the management of certain types of diabetes. The fibres increase motility of the small intestine and the colon and so there is less time for exposure of the mucosa to harmful toxic substances. Therefore, there is a less desire to eat and the energy intake can be maintained within the range of requirement. This phenomenon helps in keeping a check on obesity.

The dietary fibres may have some adverse effects on nutrition by binding some trace metals like calcium, magnesium, phosphorus, zinc and others and therefore preventing their proper absorption. This may pose a possibility of nutritional deficiency especially when diets contain marginal levels of mineral elements. This may put constraints on increasing dietary fibres. It is suggested that an intake of 40 gram dietary fibres per day is desirable.

Question 39

What is the theme of the passage?

Instructions

Read the passage and answer the questions that follow.

The term ‘dietary fibres’ refers collectively to indigestible carbohydrates present in plant foods. The importance of these dietary fibres came into the picture when it was observed that the people taking a diet rich in these fibres had low incidence of coronary heart disease, irritable bowel syndrome, dental caries and gall stones.

The foodstuffs rich in these dietary fibres are cereals and grains, legumes, fruits with seeds, citrus fruits, carrots, cabbage, green leafy vegetables, apples, melons, peaches, pears etc. These dietary fibres are not digested by the enzymes of the stomach and the small intestine. They have the property of holding water and because of it, these get swollen and behave like a sponge as these pass through the gastrointestinal tract. The fibres add bulk to the diet and increase transit time in the gut and decrease the time of release of ingested food in the colon. These fibres hold water so the stools are soft, bulky and readily eliminated.

In recent years, it has been considered essential to have some amount of fibres in the diet. Their beneficial effects lie in preventing heart disease and decreasing cholesterol level. The fibres like gum and pectin are reported to decrease post prandial (after meals) glucose level in blood. They are also recommended for the management of certain types of diabetes. The fibres increase motility of the small intestine and the colon and so there is less time for exposure of the mucosa to harmful toxic substances. Therefore, there is a less desire to eat and the energy intake can be maintained within the range of requirement. This phenomenon helps in keeping a check on obesity.

The dietary fibres may have some adverse effects on nutrition by binding some trace metals like calcium, magnesium, phosphorus, zinc and others and therefore preventing their proper absorption. This may pose a possibility of nutritional deficiency especially when diets contain marginal levels of mineral elements. This may put constraints on increasing dietary fibres. It is suggested that an intake of 40 gram dietary fibres per day is desirable.

Question 40

Which of the following statements is NOT true?

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