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English Passage Quiz: 05.08.2020

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Question 1

Direction: Read the following passage and answer the questions that follow.

Other than tourism, the most important industry for the Sherpa is farming. Since its introduction to the region in the nineteenth century, the Irish potato has become the staple crop, with barley, wheat, and corn also being grown. Various vegetables are grown in home gardens, including radishes the size of turnips and cucumbers the size of watermelons.

All farming is done using animals and hand implements, and ploughing is accomplished with a single-bladed plough pulled by oxen. Since the Sherpa are Buddhists and generally do not eat meat, livestock is not used for consumption, but for dairy products. Many herdsmen have large amounts of extra butter and trade it for food and various commodities. Imported tea mixed with butter and salt is a popular drink, along with a local beer, chang.

Trade is another important source of income for the Sherpa. Men frequently go off on trading expeditions for several months at a time, leaving the women at home to supervise the household.

Sherpa marriages are exogamous (marry outside the immediate and brother clans). Weddings were traditionally arranged by the families of the young people involved, but today that tradition is beginning to change. Marriage is a long process involving many stages of betrothal and gift exchange. Divorce is very frequent, occurring in nearly one-third of all marriages. Fathers treat their children well, but due to their frequent trading trips, they are often gone from home for long periods. As a result, child-rearing is carried out mainly by the mother and older sisters.

The major Sherpa celebrations include Dumje, a spring first-fruits festival, and Cham, a monastic masked dancing ritual that is held in the fall or winter. Smaller celebrations include village exorcisms and cleansing rites that often parallel life cycle events such as birth, death, and initiation into adulthood.
Why do Sherpas do not generally eat meat?

Question 2

Direction: Read the following passage and answer the questions that follow.

Other than tourism, the most important industry for the Sherpa is farming. Since its introduction to the region in the nineteenth century, the Irish potato has become the staple crop, with barley, wheat, and corn also being grown. Various vegetables are grown in home gardens, including radishes the size of turnips and cucumbers the size of watermelons.

All farming is done using animals and hand implements, and ploughing is accomplished with a single-bladed plough pulled by oxen. Since the Sherpa are Buddhists and generally do not eat meat, livestock is not used for consumption, but for dairy products. Many herdsmen have large amounts of extra butter and trade it for food and various commodities. Imported tea mixed with butter and salt is a popular drink, along with a local beer, chang.

Trade is another important source of income for the Sherpa. Men frequently go off on trading expeditions for several months at a time, leaving the women at home to supervise the household.

Sherpa marriages are exogamous (marry outside the immediate and brother clans). Weddings were traditionally arranged by the families of the young people involved, but today that tradition is beginning to change. Marriage is a long process involving many stages of betrothal and gift exchange. Divorce is very frequent, occurring in nearly one-third of all marriages. Fathers treat their children well, but due to their frequent trading trips, they are often gone from home for long periods. As a result, child-rearing is carried out mainly by the mother and older sisters.

The major Sherpa celebrations include Dumje, a spring first-fruits festival, and Cham, a monastic masked dancing ritual that is held in the fall or winter. Smaller celebrations include village exorcisms and cleansing rites that often parallel life cycle events such as birth, death, and initiation into adulthood.
What is the kind of marriage practiced by Sherpas?

Question 3

Direction: Read the following passage and answer the questions that follow.

Other than tourism, the most important industry for the Sherpa is farming. Since its introduction to the region in the nineteenth century, the Irish potato has become the staple crop, with barley, wheat, and corn also being grown. Various vegetables are grown in home gardens, including radishes the size of turnips and cucumbers the size of watermelons.

All farming is done using animals and hand implements, and ploughing is accomplished with a single-bladed plough pulled by oxen. Since the Sherpa are Buddhists and generally do not eat meat, livestock is not used for consumption, but for dairy products. Many herdsmen have large amounts of extra butter and trade it for food and various commodities. Imported tea mixed with butter and salt is a popular drink, along with a local beer, chang.

Trade is another important source of income for the Sherpa. Men frequently go off on trading expeditions for several months at a time, leaving the women at home to supervise the household.

Sherpa marriages are exogamous (marry outside the immediate and brother clans). Weddings were traditionally arranged by the families of the young people involved, but today that tradition is beginning to change. Marriage is a long process involving many stages of betrothal and gift exchange. Divorce is very frequent, occurring in nearly one-third of all marriages. Fathers treat their children well, but due to their frequent trading trips, they are often gone from home for long periods. As a result, child-rearing is carried out mainly by the mother and older sisters.

The major Sherpa celebrations include Dumje, a spring first-fruits festival, and Cham, a monastic masked dancing ritual that is held in the fall or winter. Smaller celebrations include village exorcisms and cleansing rites that often parallel life cycle events such as birth, death, and initiation into adulthood.
What is the nature of trade generally followed by the herdsmen?

Question 4

Direction: Read the following passage and answer the questions that follow.

Other than tourism, the most important industry for the Sherpa is farming. Since its introduction to the region in the nineteenth century, the Irish potato has become the staple crop, with barley, wheat, and corn also being grown. Various vegetables are grown in home gardens, including radishes the size of turnips and cucumbers the size of watermelons.

All farming is done using animals and hand implements, and ploughing is accomplished with a single-bladed plough pulled by oxen. Since the Sherpa are Buddhists and generally do not eat meat, livestock is not used for consumption, but for dairy products. Many herdsmen have large amounts of extra butter and trade it for food and various commodities. Imported tea mixed with butter and salt is a popular drink, along with a local beer, chang.

Trade is another important source of income for the Sherpa. Men frequently go off on trading expeditions for several months at a time, leaving the women at home to supervise the household.

Sherpa marriages are exogamous (marry outside the immediate and brother clans). Weddings were traditionally arranged by the families of the young people involved, but today that tradition is beginning to change. Marriage is a long process involving many stages of betrothal and gift exchange. Divorce is very frequent, occurring in nearly one-third of all marriages. Fathers treat their children well, but due to their frequent trading trips, they are often gone from home for long periods. As a result, child-rearing is carried out mainly by the mother and older sisters.

The major Sherpa celebrations include Dumje, a spring first-fruits festival, and Cham, a monastic masked dancing ritual that is held in the fall or winter. Smaller celebrations include village exorcisms and cleansing rites that often parallel life cycle events such as birth, death, and initiation into adulthood.
According to the passage, which of the following occupation is not followed by the Sherpas?

Question 5

Direction: Read the following passage and answer the questions that follow.

Other than tourism, the most important industry for the Sherpa is farming. Since its introduction to the region in the nineteenth century, the Irish potato has become the staple crop, with barley, wheat, and corn also being grown. Various vegetables are grown in home gardens, including radishes the size of turnips and cucumbers the size of watermelons.

All farming is done using animals and hand implements, and ploughing is accomplished with a single-bladed plough pulled by oxen. Since the Sherpa are Buddhists and generally do not eat meat, livestock is not used for consumption, but for dairy products. Many herdsmen have large amounts of extra butter and trade it for food and various commodities. Imported tea mixed with butter and salt is a popular drink, along with a local beer, chang.

Trade is another important source of income for the Sherpa. Men frequently go off on trading expeditions for several months at a time, leaving the women at home to supervise the household.

Sherpa marriages are exogamous (marry outside the immediate and brother clans). Weddings were traditionally arranged by the families of the young people involved, but today that tradition is beginning to change. Marriage is a long process involving many stages of betrothal and gift exchange. Divorce is very frequent, occurring in nearly one-third of all marriages. Fathers treat their children well, but due to their frequent trading trips, they are often gone from home for long periods. As a result, child-rearing is carried out mainly by the mother and older sisters.

The major Sherpa celebrations include Dumje, a spring first-fruits festival, and Cham, a monastic masked dancing ritual that is held in the fall or winter. Smaller celebrations include village exorcisms and cleansing rites that often parallel life cycle events such as birth, death, and initiation into adulthood.
What can be said about divorces in the Sherpa tribe?

Question 6

Read the following passage and answer the given questions.

Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary, Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBC’s governing council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that ‘this is harmful’ and he wrote back to say, “We will stop this.” He used very strong words during the Kalachakra in 2006, when he said, ‘If he sees people wearing fur and skins, he doesn’t feel like living. ‘This sent huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress.
The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered fox’s behavioral ecology in Serengeti, Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I met Samdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, ‘The Time to Act is Now: a Buddhist Declaration on Climate Change,’ at COP21 in Paris.
“It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple of important things: the first is that we amass things that we don’t need; there is overpopulation; we need to live with contentment and deal with each other and the environment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more to climate change than all "transport in the world.”
Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bring about this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grew up in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”.
According to the passage, how can studying compassion and empathy in schools help?

Question 7

Read the following passage and answer the given questions.

Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary, Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBC’s governing council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that ‘this is harmful’ and he wrote back to say, “We will stop this.” He used very strong words during the Kalachakra in 2006, when he said, ‘If he sees people wearing fur and skins, he doesn’t feel like living. ‘This sent huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress.
The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered fox’s behavioral ecology in Serengeti, Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I met Samdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, ‘The Time to Act is Now: a Buddhist Declaration on Climate Change,’ at COP21 in Paris.
“It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple of important things: the first is that we amass things that we don’t need; there is overpopulation; we need to live with contentment and deal with each other and the environment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more to climate change than all "transport in the world.”
Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bring about this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grew up in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”.
Why is Ms. Barbara an ardent follower of vegan diet?

Question 8

Read the following passage and answer the given questions.

Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary, Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBC’s governing council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that ‘this is harmful’ and he wrote back to say, “We will stop this.” He used very strong words during the Kalachakra in 2006, when he said, ‘If he sees people wearing fur and skins, he doesn’t feel like living. ‘This sent huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress.
The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered fox’s behavioral ecology in Serengeti, Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I met Samdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, ‘The Time to Act is Now: a Buddhist Declaration on Climate Change,’ at COP21 in Paris.
“It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple of important things: the first is that we amass things that we don’t need; there is overpopulation; we need to live with contentment and deal with each other and the environment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more to climate change than all "transport in the world.”
Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bring about this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grew up in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”.
What did HH Dalai Lama say to his followers which came as a blow to them?

Question 9

Read the following passage and answer the given questions.

Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary, Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBC’s governing council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that ‘this is harmful’ and he wrote back to say, “We will stop this.” He used very strong words during the Kalachakra in 2006, when he said, ‘If he sees people wearing fur and skins, he doesn’t feel like living. ‘This sent huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress.
The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered fox’s behavioral ecology in Serengeti, Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I met Samdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, ‘The Time to Act is Now: a Buddhist Declaration on Climate Change,’ at COP21 in Paris.
“It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple of important things: the first is that we amass things that we don’t need; there is overpopulation; we need to live with contentment and deal with each other and the environment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more to climate change than all "transport in the world.”
Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bring about this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grew up in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”.
According to the passage, what do you infer from ''The messenger was ideal and the audience was receptive''?

Question 10

Read the following passage and answer the given questions.

Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary, Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBC’s governing council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that ‘this is harmful’ and he wrote back to say, “We will stop this.” He used very strong words during the Kalachakra in 2006, when he said, ‘If he sees people wearing fur and skins, he doesn’t feel like living. ‘This sent huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress.
The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered fox’s behavioral ecology in Serengeti, Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I met Samdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, ‘The Time to Act is Now: a Buddhist Declaration on Climate Change,’ at COP21 in Paris.
“It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple of important things: the first is that we amass things that we don’t need; there is overpopulation; we need to live with contentment and deal with each other and the environment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more to climate change than all "transport in the world.”
Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bring about this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grew up in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”.
Why did Ms. Barbara Mass say “If I can change, so can anybody”?
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