Q. Read the following passage carefully and answer the question that follow.

Story telling is not in our genes. Neither it is an evolutionary history. It is the essence of what makes us Human.
Human beings progress by telling stories. One event can result in a great variety of stories being told about it. Sometimes those stories differ greatly. Which stories are picked up and repeated and which ones are dropped and forgotten often determines how we progress. Our history, knowledge and understanding are all the collections of the few stories that survive. This includes the stories that we tell each other about the future. And how the future will turn out depends partly, possibly largely, on which stories we collectively choose to believe.
Some stories are designed to spread fear and concern. This is because some story-tellers feel that there is a need to raise some tensions. Some stories are frightening, they are like totemic warnings: "Fail to act now and we are all doomed." Then there are stories that indicate that all will be fine so long as we leave everything upto a few especially able adults. Currently, this trend is being led by those who call themselves "rational optimists". They tend to claim that it is human nature to compete and to succeed and also to profit at the expense of others. The rational optimists however, do not realize how humanity has progressed overtime through amiable social networks and how large groups work in less selfishness and in the process accommodate rich and poor, high and low alike. This aspect in story-telling is considered by the 'Practical Possibles', who sit between those who say all is fine and cheerful and be individualistic in your approach to a successful future, and those who ordain pessimism and fear that we are doomed.
What the future holds for us is which stories we hold on to and how we act on them.

Que. Humans become less selfish when:

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Q. Read the following passage carefully and answer the question that follow.

Story telling is not in our genes. Neither it is an evolutionary history. It is the essence of what makes us Human.
Human beings progress by telling stories. One event can result in a great variety of stories being told about it. Sometimes those stories differ greatly. Which stories are picked up and repeated and which ones are dropped and forgotten often determines how we progress. Our history, knowledge and understanding are all the collections of the few stories that survive. This includes the stories that we tell each other about the future. And how the future will turn out depends partly, possibly largely, on which stories we collectively choose to believe.
Some stories are designed to spread fear and concern. This is because some story-tellers feel that there is a need to raise some tensions. Some stories are frightening, they are like totemic warnings: "Fail to act now and we are all doomed." Then there are stories that indicate that all will be fine so long as we leave everything upto a few especially able adults. Currently, this trend is being led by those who call themselves "rational optimists". They tend to claim that it is human nature to compete and to succeed and also to profit at the expense of others. The rational optimists however, do not realize how humanity has progressed overtime through amiable social networks and how large groups work in less selfishness and in the process accommodate rich and poor, high and low alike. This aspect in story-telling is considered by the 'Practical Possibles', who sit between those who say all is fine and cheerful and be individualistic in your approach to a successful future, and those who ordain pessimism and fear that we are doomed.
What the future holds for us is which stories we hold on to and how we act on them.

Que. 'Practical Possibles' are the ones who:

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Q. Read the following passage carefully and answer the question that follow.

Story telling is not in our genes. Neither it is an evolutionary history. It is the essence of what makes us Human.
Human beings progress by telling stories. One event can result in a great variety of stories being told about it. Sometimes those stories differ greatly. Which stories are picked up and repeated and which ones are dropped and forgotten often determines how we progress. Our history, knowledge and understanding are all the collections of the few stories that survive. This includes the stories that we tell each other about the future. And how the future will turn out depends partly, possibly largely, on which stories we collectively choose to believe.
Some stories are designed to spread fear and concern. This is because some story-tellers feel that there is a need to raise some tensions. Some stories are frightening, they are like totemic warnings: "Fail to act now and we are all doomed." Then there are stories that indicate that all will be fine so long as we leave everything upto a few especially able adults. Currently, this trend is being led by those who call themselves "rational optimists". They tend to claim that it is human nature to compete and to succeed and also to profit at the expense of others. The rational optimists however, do not realize how humanity has progressed overtime through amiable social networks and how large groups work in less selfishness and in the process accommodate rich and poor, high and low alike. This aspect in story-telling is considered by the 'Practical Possibles', who sit between those who say all is fine and cheerful and be individualistic in your approach to a successful future, and those who ordain pessimism and fear that we are doomed.
What the future holds for us is which stories we hold on to and how we act on them.

Que. Story telling is:

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Q. Read the following passage carefully and answer the question that follow.

Story telling is not in our genes. Neither it is an evolutionary history. It is the essence of what makes us Human.
Human beings progress by telling stories. One event can result in a great variety of stories being told about it. Sometimes those stories differ greatly. Which stories are picked up and repeated and which ones are dropped and forgotten often determines how we progress. Our history, knowledge and understanding are all the collections of the few stories that survive. This includes the stories that we tell each other about the future. And how the future will turn out depends partly, possibly largely, on which stories we collectively choose to believe.
Some stories are designed to spread fear and concern. This is because some story-tellers feel that there is a need to raise some tensions. Some stories are frightening, they are like totemic warnings: "Fail to act now and we are all doomed." Then there are stories that indicate that all will be fine so long as we leave everything upto a few especially able adults. Currently, this trend is being led by those who call themselves "rational optimists". They tend to claim that it is human nature to compete and to succeed and also to profit at the expense of others. The rational optimists however, do not realize how humanity has progressed overtime through amiable social networks and how large groups work in less selfishness and in the process accommodate rich and poor, high and low alike. This aspect in story-telling is considered by the 'Practical Possibles', who sit between those who say all is fine and cheerful and be individualistic in your approach to a successful future, and those who ordain pessimism and fear that we are doomed.
What the future holds for us is which stories we hold on to and how we act on them.

Que. Our knowledge is a collection of:

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Q. Read the following passage carefully and answer the question that follow.

Story telling is not in our genes. Neither it is an evolutionary history. It is the essence of what makes us Human.
Human beings progress by telling stories. One event can result in a great variety of stories being told about it. Sometimes those stories differ greatly. Which stories are picked up and repeated and which ones are dropped and forgotten often determines how we progress. Our history, knowledge and understanding are all the collections of the few stories that survive. This includes the stories that we tell each other about the future. And how the future will turn out depends partly, possibly largely, on which stories we collectively choose to believe.
Some stories are designed to spread fear and concern. This is because some story-tellers feel that there is a need to raise some tensions. Some stories are frightening, they are like totemic warnings: "Fail to act now and we are all doomed." Then there are stories that indicate that all will be fine so long as we leave everything upto a few especially able adults. Currently, this trend is being led by those who call themselves "rational optimists". They tend to claim that it is human nature to compete and to succeed and also to profit at the expense of others. The rational optimists however, do not realize how humanity has progressed overtime through amiable social networks and how large groups work in less selfishness and in the process accommodate rich and poor, high and low alike. This aspect in story-telling is considered by the 'Practical Possibles', who sit between those who say all is fine and cheerful and be individualistic in your approach to a successful future, and those who ordain pessimism and fear that we are doomed.
What the future holds for us is which stories we hold on to and how we act on them.

Que. How the future will turn out to be, depends upon the stories?

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Q. Read the following passage carefully and answer the below question:

The literary distaste for politics, however, seems to be focused not so much on the largely murky practice of politics in itself as a subject of literary representation but rather more on how it is often depicted in literature, i.e., on the very politics of such representation. A political novel often turns out to be not merely a novel about politics but a novel with a politics of its own, for it seeks not merely to show us how things are but has fairly definite ideas about how things should be, and precisely what one should think and do in order to make things move in that desired direction. In short, it seeks to convert and enlist the reader to a particular cause or ideology; it often is (in an only too familiar phrase) not literature but propaganda. This is said to violate the very spirit of literature which is to broaden our understanding of the world and the range of our sympathies rather than to narrow them down through partisan commitment. As John Keats said, ‘We hate poetry that has a palpable design upon us’.

Another reason why politics does not seem amenable to the highest kind of literary representation seems to arise from the fact that politics by its very nature is constituted of ideas and ideologies. If political situations do not lend themselves to happy literary treatment, political ideas present perhaps an even greater problem in this regard. Literature, it is argued, is about human experiences rather than about intellectual abstractions; it deals in what is called the ‘felt reality’ of human flesh and blood, and in sap and savour. (rasa) rather than in and and lifeless ideas. In an extensive discussion of the matter in her book Ideas and the Novel, the American novelist Mary McCarthy observed that ‘ideas are still today felt to be unsightly in the novel’ though that was not so in ‘former days’, i.e., in the 18th and 19th centuries. Her formulation of the precise nature of the incompatibility between ideas on the one hand and the novel on the other betrays perhaps a divided conscience in the matter and a sense of dilemma shared by many writers and readers : ‘An idea cannot have loose ends, but a novel, I almost think, needs them. Nevertheless, there is enough in common for the novelists to feel… the attraction of ideas while taking up arms against them — most often with weapons of mockery.’

Que. The constructs of politics by its nature is

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Q. Read the following passage carefully and answer the below question:

The literary distaste for politics, however, seems to be focused not so much on the largely murky practice of politics in itself as a subject of literary representation but rather more on how it is often depicted in literature, i.e., on the very politics of such representation. A political novel often turns out to be not merely a novel about politics but a novel with a politics of its own, for it seeks not merely to show us how things are but has fairly definite ideas about how things should be, and precisely what one should think and do in order to make things move in that desired direction. In short, it seeks to convert and enlist the reader to a particular cause or ideology; it often is (in an only too familiar phrase) not literature but propaganda. This is said to violate the very spirit of literature which is to broaden our understanding of the world and the range of our sympathies rather than to narrow them down through partisan commitment. As John Keats said, ‘We hate poetry that has a palpable design upon us’.

Another reason why politics does not seem amenable to the highest kind of literary representation seems to arise from the fact that politics by its very nature is constituted of ideas and ideologies. If political situations do not lend themselves to happy literary treatment, political ideas present perhaps an even greater problem in this regard. Literature, it is argued, is about human experiences rather than about intellectual abstractions; it deals in what is called the ‘felt reality’ of human flesh and blood, and in sap and savour. (rasa) rather than in and and lifeless ideas. In an extensive discussion of the matter in her book Ideas and the Novel, the American novelist Mary McCarthy observed that ‘ideas are still today felt to be unsightly in the novel’ though that was not so in ‘former days’, i.e., in the 18th and 19th centuries. Her formulation of the precise nature of the incompatibility between ideas on the one hand and the novel on the other betrays perhaps a divided conscience in the matter and a sense of dilemma shared by many writers and readers : ‘An idea cannot have loose ends, but a novel, I almost think, needs them. Nevertheless, there is enough in common for the novelists to feel… the attraction of ideas while taking up arms against them — most often with weapons of mockery.’

Que. Literature deals with

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Q. Read the following passage carefully and answer the below question:

The literary distaste for politics, however, seems to be focused not so much on the largely murky practice of politics in itself as a subject of literary representation but rather more on how it is often depicted in literature, i.e., on the very politics of such representation. A political novel often turns out to be not merely a novel about politics but a novel with a politics of its own, for it seeks not merely to show us how things are but has fairly definite ideas about how things should be, and precisely what one should think and do in order to make things move in that desired direction. In short, it seeks to convert and enlist the reader to a particular cause or ideology; it often is (in an only too familiar phrase) not literature but propaganda. This is said to violate the very spirit of literature which is to broaden our understanding of the world and the range of our sympathies rather than to narrow them down through partisan commitment. As John Keats said, ‘We hate poetry that has a palpable design upon us’.

Another reason why politics does not seem amenable to the highest kind of literary representation seems to arise from the fact that politics by its very nature is constituted of ideas and ideologies. If political situations do not lend themselves to happy literary treatment, political ideas present perhaps an even greater problem in this regard. Literature, it is argued, is about human experiences rather than about intellectual abstractions; it deals in what is called the ‘felt reality’ of human flesh and blood, and in sap and savour. (rasa) rather than in and and lifeless ideas. In an extensive discussion of the matter in her book Ideas and the Novel, the American novelist Mary McCarthy observed that ‘ideas are still today felt to be unsightly in the novel’ though that was not so in ‘former days’, i.e., in the 18th and 19th centuries. Her formulation of the precise nature of the incompatibility between ideas on the one hand and the novel on the other betrays perhaps a divided conscience in the matter and a sense of dilemma shared by many writers and readers : ‘An idea cannot have loose ends, but a novel, I almost think, needs them. Nevertheless, there is enough in common for the novelists to feel… the attraction of ideas while taking up arms against them — most often with weapons of mockery.’

Que. The observation of the novelist, May McCarthy reveals

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Q. Read the following passage carefully and answer the below question:

The literary distaste for politics, however, seems to be focused not so much on the largely murky practice of politics in itself as a subject of literary representation but rather more on how it is often depicted in literature, i.e., on the very politics of such representation. A political novel often turns out to be not merely a novel about politics but a novel with a politics of its own, for it seeks not merely to show us how things are but has fairly definite ideas about how things should be, and precisely what one should think and do in order to make things move in that desired direction. In short, it seeks to convert and enlist the reader to a particular cause or ideology; it often is (in an only too familiar phrase) not literature but propaganda. This is said to violate the very spirit of literature which is to broaden our understanding of the world and the range of our sympathies rather than to narrow them down through partisan commitment. As John Keats said, ‘We hate poetry that has a palpable design upon us’.

Another reason why politics does not seem amenable to the highest kind of literary representation seems to arise from the fact that politics by its very nature is constituted of ideas and ideologies. If political situations do not lend themselves to happy literary treatment, political ideas present perhaps an even greater problem in this regard. Literature, it is argued, is about human experiences rather than about intellectual abstractions; it deals in what is called the ‘felt reality’ of human flesh and blood, and in sap and savour. (rasa) rather than in and and lifeless ideas. In an extensive discussion of the matter in her book Ideas and the Novel, the American novelist Mary McCarthy observed that ‘ideas are still today felt to be unsightly in the novel’ though that was not so in ‘former days’, i.e., in the 18th and 19th centuries. Her formulation of the precise nature of the incompatibility between ideas on the one hand and the novel on the other betrays perhaps a divided conscience in the matter and a sense of dilemma shared by many writers and readers : ‘An idea cannot have loose ends, but a novel, I almost think, needs them. Nevertheless, there is enough in common for the novelists to feel… the attraction of ideas while taking up arms against them — most often with weapons of mockery.’

Que. According to the passage, a political novel often turns out to be a

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Q. Read the following passage carefully and answer the below question:

The literary distaste for politics, however, seems to be focused not so much on the largely murky practice of politics in itself as a subject of literary representation but rather more on how it is often depicted in literature, i.e., on the very politics of such representation. A political novel often turns out to be not merely a novel about politics but a novel with a politics of its own, for it seeks not merely to show us how things are but has fairly definite ideas about how things should be, and precisely what one should think and do in order to make things move in that desired direction. In short, it seeks to convert and enlist the reader to a particular cause or ideology; it often is (in an only too familiar phrase) not literature but propaganda. This is said to violate the very spirit of literature which is to broaden our understanding of the world and the range of our sympathies rather than to narrow them down through partisan commitment. As John Keats said, ‘We hate poetry that has a palpable design upon us’.

Another reason why politics does not seem amenable to the highest kind of literary representation seems to arise from the fact that politics by its very nature is constituted of ideas and ideologies. If political situations do not lend themselves to happy literary treatment, political ideas present perhaps an even greater problem in this regard. Literature, it is argued, is about human experiences rather than about intellectual abstractions; it deals in what is called the ‘felt reality’ of human flesh and blood, and in sap and savour. (rasa) rather than in and and lifeless ideas. In an extensive discussion of the matter in her book Ideas and the Novel, the American novelist Mary McCarthy observed that ‘ideas are still today felt to be unsightly in the novel’ though that was not so in ‘former days’, i.e., in the 18th and 19th centuries. Her formulation of the precise nature of the incompatibility between ideas on the one hand and the novel on the other betrays perhaps a divided conscience in the matter and a sense of dilemma shared by many writers and readers : ‘An idea cannot have loose ends, but a novel, I almost think, needs them. Nevertheless, there is enough in common for the novelists to feel… the attraction of ideas while taking up arms against them — most often with weapons of mockery.’

Que. A political novel reveals

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Q. Read the following passage carefully and answer the question that follow:

Traditional Indian Values must be viewed both from the angle of the individual and from that of the geographically delimited agglomeration of peoples or groups enjoying a common system of leadership which we call the 'State'. The Indian 'State's' special feature is the peaceful, or perhaps mostly peaceful, co-existence of social groups of various historical provenances which mutually adhere in a geographical, economic and political sense, without ever assimilating to each other in social terms, in ways of thinking, or even in language. Modern Indian law will determine certain rules, especially in relation to the regime of the family, upon the basis of how the loin-cloth is tied, or how the turban is worn, for this may identify the litigants as members of a regional group, and therefore as participants in its traditional law, though their ancestors left the region three or four centuries earlier. The use of the word 'State' above must not mislead us. There was no such thing as a conflict between the individual and the State, at least before foreign governments became established, just as there was no concept of state 'sovereignty' or of any church-and-state dichotomy.
Modem Indian 'secularism' has an admittedly peculiar feature: It requires the state to make a fair distribution of attention and support amongst all religions. These blessed aspects of India's famed tolerance (Indian kings so rarely persecuted religious groups that the exceptions prove the rule) at once struck Portuguese and other European visitors to the West Coast of India in the sixteenth century, and the impression made upon them in this and other ways gave rise, at one remove, to the basic constitution of Thomas More's Utopia. There is little about modern India that strikes one at once as Utopian: but the insistence upon the inculcation of norms, and the absence of bigotry and institutionalized exploitation of human or natural resources, are two very different features which link the realities of India and her tradition with the essence of all Utopians.

Que. The author uses the word 'State' to highlight

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Q. Read the following passage carefully and answer the question that follow:

Traditional Indian Values must be viewed both from the angle of the individual and from that of the geographically delimited agglomeration of peoples or groups enjoying a common system of leadership which we call the 'State'. The Indian 'State's' special feature is the peaceful, or perhaps mostly peaceful, co-existence of social groups of various historical provenances which mutually adhere in a geographical, economic and political sense, without ever assimilating to each other in social terms, in ways of thinking, or even in language. Modern Indian law will determine certain rules, especially in relation to the regime of the family, upon the basis of how the loin-cloth is tied, or how the turban is worn, for this may identify the litigants as members of a regional group, and therefore as participants in its traditional law, though their ancestors left the region three or four centuries earlier. The use of the word 'State' above must not mislead us. There was no such thing as a conflict between the individual and the State, at least before foreign governments became established, just as there was no concept of state 'sovereignty' or of any church-and-state dichotomy.
Modem Indian 'secularism' has an admittedly peculiar feature: It requires the state to make a fair distribution of attention and support amongst all religions. These blessed aspects of India's famed tolerance (Indian kings so rarely persecuted religious groups that the exceptions prove the rule) at once struck Portuguese and other European visitors to the West Coast of India in the sixteenth century, and the impression made upon them in this and other ways gave rise, at one remove, to the basic constitution of Thomas More's Utopia. There is little about modern India that strikes one at once as Utopian: but the insistence upon the inculcation of norms, and the absence of bigotry and institutionalized exploitation of human or natural resources, are two very different features which link the realities of India and her tradition with the essence of all Utopians.

Que. Which one is the peculiar feature of modern Indian 'Secularism'?

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Q. Read the following passage carefully and answer the question that follow:

Traditional Indian Values must be viewed both from the angle of the individual and from that of the geographically delimited agglomeration of peoples or groups enjoying a common system of leadership which we call the 'State'. The Indian 'State's' special feature is the peaceful, or perhaps mostly peaceful, co-existence of social groups of various historical provenances which mutually adhere in a geographical, economic and political sense, without ever assimilating to each other in social terms, in ways of thinking, or even in language. Modern Indian law will determine certain rules, especially in relation to the regime of the family, upon the basis of how the loin-cloth is tied, or how the turban is worn, for this may identify the litigants as members of a regional group, and therefore as participants in its traditional law, though their ancestors left the region three or four centuries earlier. The use of the word 'State' above must not mislead us. There was no such thing as a conflict between the individual and the State, at least before foreign governments became established, just as there was no concept of state 'sovereignty' or of any church-and-state dichotomy.
Modem Indian 'secularism' has an admittedly peculiar feature: It requires the state to make a fair distribution of attention and support amongst all religions. These blessed aspects of India's famed tolerance (Indian kings so rarely persecuted religious groups that the exceptions prove the rule) at once struck Portuguese and other European visitors to the West Coast of India in the sixteenth century, and the impression made upon them in this and other ways gave rise, at one remove, to the basic constitution of Thomas More's Utopia. There is little about modern India that strikes one at once as Utopian: but the insistence upon the inculcation of norms, and the absence of bigotry and institutionalized exploitation of human or natural resources, are two very different features which link the realities of India and her tradition with the essence of all Utopians.

Que. The basic construction of Thomas More's Utopia was inspired by

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Q. Read the following passage carefully and answer the question that follow:

Traditional Indian Values must be viewed both from the angle of the individual and from that of the geographically delimited agglomeration of peoples or groups enjoying a common system of leadership which we call the 'State'. The Indian 'State's' special feature is the peaceful, or perhaps mostly peaceful, co-existence of social groups of various historical provenances which mutually adhere in a geographical, economic and political sense, without ever assimilating to each other in social terms, in ways of thinking, or even in language. Modern Indian law will determine certain rules, especially in relation to the regime of the family, upon the basis of how the loin-cloth is tied, or how the turban is worn, for this may identify the litigants as members of a regional group, and therefore as participants in its traditional law, though their ancestors left the region three or four centuries earlier. The use of the word 'State' above must not mislead us. There was no such thing as a conflict between the individual and the State, at least before foreign governments became established, just as there was no concept of state 'sovereignty' or of any church-and-state dichotomy.
Modem Indian 'secularism' has an admittedly peculiar feature: It requires the state to make a fair distribution of attention and support amongst all religions. These blessed aspects of India's famed tolerance (Indian kings so rarely persecuted religious groups that the exceptions prove the rule) at once struck Portuguese and other European visitors to the West Coast of India in the sixteenth century, and the impression made upon them in this and other ways gave rise, at one remove, to the basic constitution of Thomas More's Utopia. There is little about modern India that strikes one at once as Utopian: but the insistence upon the inculcation of norms, and the absence of bigotry and institutionalized exploitation of human or natural resources, are two very different features which link the realities of India and her tradition with the essence of all Utopians.

Que. What is the striking feature of modern India?

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Q. Read the following passage carefully and answer the question that follow:

Traditional Indian Values must be viewed both from the angle of the individual and from that of the geographically delimited agglomeration of peoples or groups enjoying a common system of leadership which we call the 'State'. The Indian 'State's' special feature is the peaceful, or perhaps mostly peaceful, co-existence of social groups of various historical provenances which mutually adhere in a geographical, economic and political sense, without ever assimilating to each other in social terms, in ways of thinking, or even in language. Modern Indian law will determine certain rules, especially in relation to the regime of the family, upon the basis of how the loin-cloth is tied, or how the turban is worn, for this may identify the litigants as members of a regional group, and therefore as participants in its traditional law, though their ancestors left the region three or four centuries earlier. The use of the word 'State' above must not mislead us. There was no such thing as a conflict between the individual and the State, at least before foreign governments became established, just as there was no concept of state 'sovereignty' or of any church-and-state dichotomy.
Modem Indian 'secularism' has an admittedly peculiar feature: It requires the state to make a fair distribution of attention and support amongst all religions. These blessed aspects of India's famed tolerance (Indian kings so rarely persecuted religious groups that the exceptions prove the rule) at once struck Portuguese and other European visitors to the West Coast of India in the sixteenth century, and the impression made upon them in this and other ways gave rise, at one remove, to the basic constitution of Thomas More's Utopia. There is little about modern India that strikes one at once as Utopian: but the insistence upon the inculcation of norms, and the absence of bigotry and institutionalized exploitation of human or natural resources, are two very different features which link the realities of India and her tradition with the essence of all Utopians.

Que. Which of the following is a special feature of the Indian state?

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Q. Read the following passage carefully and answer question that follow :

Heritage conservation practices improved worldwide after the International Centre for the Study of the Preservation and Restoration of Cultural Property (ICCROM) was established with UNESCO’s assistance in 1959. The inter-governmental organisation with 126 member states has done a commendable job by training more than 4,000 professionals, providing practice standards, and sharing technical expertise. In this golden jubilee year, as we acknowledge its key role in global conservation, an assessment of international practices would be meaningful to the Indian conservation movement. Consistent investment, rigorous attention, and dedicated research and dissemination are some of the positive lessons to imbibe. Countries such as Italy have demonstrated that prioritising heritage with significant budget provision pays. On the other hand, India, which is no less endowed in terms of cultural capital, has a long way to go. Surveys indicate that in addition to the 6,600 protected monuments, there are over 60,000 equally valuable heritage structures that await attention. Besides the small group in the service of Archaeological Survey of India, there are only about 150 trained conservation professionals. In order to overcome this severe shortage the emphasis has been on setting up dedicated labs and training institutions. It would make much better sense for conservation to be made part of mainstream research and engineering institutes, as has been done in Europe.

Increasing funding and building institutions are the relatively easy part. The real challenge is to redefine international approaches to address local contexts. Conservation cannot limit itself to enhancing the art-historical value of the heritage structures, which international charters perhaps overemphasise. The effort has to be broad-based : It must also serve as a means to improving the quality of life in the area where the heritage structures are located. The first task therefore is to integrate conservation efforts with sound development plans that take care of people living in the heritage vicinity. Unlike in western countries, many traditional building crafts survive in India, and conservation practices offer an avenue to support them. This has been acknowledged by the Indian National Trust for Art and Cultural Heritage charter for conservation but is yet to receive substantial state support. More strength for heritage conservation can be mobilised by aligning it with the green building movement. Heritage structures are essentially eco-friendly and conservation could become a vital part of the sustainable building practices campaign in future.

Que. The outlook for conservation heritage changed

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Q. Read the following passage carefully and answer question that follow :

Heritage conservation practices improved worldwide after the International Centre for the Study of the Preservation and Restoration of Cultural Property (ICCROM) was established with UNESCO’s assistance in 1959. The inter-governmental organisation with 126 member states has done a commendable job by training more than 4,000 professionals, providing practice standards, and sharing technical expertise. In this golden jubilee year, as we acknowledge its key role in global conservation, an assessment of international practices would be meaningful to the Indian conservation movement. Consistent investment, rigorous attention, and dedicated research and dissemination are some of the positive lessons to imbibe. Countries such as Italy have demonstrated that prioritising heritage with significant budget provision pays. On the other hand, India, which is no less endowed in terms of cultural capital, has a long way to go. Surveys indicate that in addition to the 6,600 protected monuments, there are over 60,000 equally valuable heritage structures that await attention. Besides the small group in the service of Archaeological Survey of India, there are only about 150 trained conservation professionals. In order to overcome this severe shortage the emphasis has been on setting up dedicated labs and training institutions. It would make much better sense for conservation to be made part of mainstream research and engineering institutes, as has been done in Europe.

Increasing funding and building institutions are the relatively easy part. The real challenge is to redefine international approaches to address local contexts. Conservation cannot limit itself to enhancing the art-historical value of the heritage structures, which international charters perhaps overemphasise. The effort has to be broad-based : It must also serve as a means to improving the quality of life in the area where the heritage structures are located. The first task therefore is to integrate conservation efforts with sound development plans that take care of people living in the heritage vicinity. Unlike in western countries, many traditional building crafts survive in India, and conservation practices offer an avenue to support them. This has been acknowledged by the Indian National Trust for Art and Cultural Heritage charter for conservation but is yet to receive substantial state support. More strength for heritage conservation can be mobilised by aligning it with the green building movement. Heritage structures are essentially eco-friendly and conservation could become a vital part of the sustainable building practices campaign in future.

Que. The inter-government organization was appreciated because of

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Q. Read the following passage carefully and answer question that follow :

Heritage conservation practices improved worldwide after the International Centre for the Study of the Preservation and Restoration of Cultural Property (ICCROM) was established with UNESCO’s assistance in 1959. The inter-governmental organisation with 126 member states has done a commendable job by training more than 4,000 professionals, providing practice standards, and sharing technical expertise. In this golden jubilee year, as we acknowledge its key role in global conservation, an assessment of international practices would be meaningful to the Indian conservation movement. Consistent investment, rigorous attention, and dedicated research and dissemination are some of the positive lessons to imbibe. Countries such as Italy have demonstrated that prioritising heritage with significant budget provision pays. On the other hand, India, which is no less endowed in terms of cultural capital, has a long way to go. Surveys indicate that in addition to the 6,600 protected monuments, there are over 60,000 equally valuable heritage structures that await attention. Besides the small group in the service of Archaeological Survey of India, there are only about 150 trained conservation professionals. In order to overcome this severe shortage the emphasis has been on setting up dedicated labs and training institutions. It would make much better sense for conservation to be made part of mainstream research and engineering institutes, as has been done in Europe.

Increasing funding and building institutions are the relatively easy part. The real challenge is to redefine international approaches to address local contexts. Conservation cannot limit itself to enhancing the art-historical value of the heritage structures, which international charters perhaps overemphasise. The effort has to be broad-based : It must also serve as a means to improving the quality of life in the area where the heritage structures are located. The first task therefore is to integrate conservation efforts with sound development plans that take care of people living in the heritage vicinity. Unlike in western countries, many traditional building crafts survive in India, and conservation practices offer an avenue to support them. This has been acknowledged by the Indian National Trust for Art and Cultural Heritage charter for conservation but is yet to receive substantial state support. More strength for heritage conservation can be mobilised by aligning it with the green building movement. Heritage structures are essentially eco-friendly and conservation could become a vital part of the sustainable building practices campaign in future.

Que. Indian conservation movement will be successful if there would be

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Q. Read the following passage carefully and answer question that follow :

Heritage conservation practices improved worldwide after the International Centre for the Study of the Preservation and Restoration of Cultural Property (ICCROM) was established with UNESCO’s assistance in 1959. The inter-governmental organisation with 126 member states has done a commendable job by training more than 4,000 professionals, providing practice standards, and sharing technical expertise. In this golden jubilee year, as we acknowledge its key role in global conservation, an assessment of international practices would be meaningful to the Indian conservation movement. Consistent investment, rigorous attention, and dedicated research and dissemination are some of the positive lessons to imbibe. Countries such as Italy have demonstrated that prioritising heritage with significant budget provision pays. On the other hand, India, which is no less endowed in terms of cultural capital, has a long way to go. Surveys indicate that in addition to the 6,600 protected monuments, there are over 60,000 equally valuable heritage structures that await attention. Besides the small group in the service of Archaeological Survey of India, there are only about 150 trained conservation professionals. In order to overcome this severe shortage the emphasis has been on setting up dedicated labs and training institutions. It would make much better sense for conservation to be made part of mainstream research and engineering institutes, as has been done in Europe.

Increasing funding and building institutions are the relatively easy part. The real challenge is to redefine international approaches to address local contexts. Conservation cannot limit itself to enhancing the art-historical value of the heritage structures, which international charters perhaps overemphasise. The effort has to be broad-based : It must also serve as a means to improving the quality of life in the area where the heritage structures are located. The first task therefore is to integrate conservation efforts with sound development plans that take care of people living in the heritage vicinity. Unlike in western countries, many traditional building crafts survive in India, and conservation practices offer an avenue to support them. This has been acknowledged by the Indian National Trust for Art and Cultural Heritage charter for conservation but is yet to receive substantial state support. More strength for heritage conservation can be mobilised by aligning it with the green building movement. Heritage structures are essentially eco-friendly and conservation could become a vital part of the sustainable building practices campaign in future.

Que. As per the surveys of historical monuments in India, there is very small number of protected monuments. As per given the total number of monuments and enlisted number of protected monuments, percentage comes to

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Q. Read the following passage carefully and answer question that follow :

Heritage conservation practices improved worldwide after the International Centre for the Study of the Preservation and Restoration of Cultural Property (ICCROM) was established with UNESCO’s assistance in 1959. The inter-governmental organisation with 126 member states has done a commendable job by training more than 4,000 professionals, providing practice standards, and sharing technical expertise. In this golden jubilee year, as we acknowledge its key role in global conservation, an assessment of international practices would be meaningful to the Indian conservation movement. Consistent investment, rigorous attention, and dedicated research and dissemination are some of the positive lessons to imbibe. Countries such as Italy have demonstrated that prioritising heritage with significant budget provision pays. On the other hand, India, which is no less endowed in terms of cultural capital, has a long way to go. Surveys indicate that in addition to the 6,600 protected monuments, there are over 60,000 equally valuable heritage structures that await attention. Besides the small group in the service of Archaeological Survey of India, there are only about 150 trained conservation professionals. In order to overcome this severe shortage the emphasis has been on setting up dedicated labs and training institutions. It would make much better sense for conservation to be made part of mainstream research and engineering institutes, as has been done in Europe.

Increasing funding and building institutions are the relatively easy part. The real challenge is to redefine international approaches to address local contexts. Conservation cannot limit itself to enhancing the art-historical value of the heritage structures, which international charters perhaps overemphasise. The effort has to be broad-based : It must also serve as a means to improving the quality of life in the area where the heritage structures are located. The first task therefore is to integrate conservation efforts with sound development plans that take care of people living in the heritage vicinity. Unlike in western countries, many traditional building crafts survive in India, and conservation practices offer an avenue to support them. This has been acknowledged by the Indian National Trust for Art and Cultural Heritage charter for conservation but is yet to receive substantial state support. More strength for heritage conservation can be mobilised by aligning it with the green building movement. Heritage structures are essentially eco-friendly and conservation could become a vital part of the sustainable building practices campaign in future.

Que. What should India learn from Europe to conserve our cultural heritage ?

(i) There should be significant budget provision to conserve our cultural heritage.
(ii) Establish dedicated labs and training institutions.
(iii) Force the government to provide sufficient funds.
(iv) Conservation should be made part of mainstream research and engineering institutes.

Choose correct answer from the codes given below :

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