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(b) 3-Fluorocyclopent-1-ene

Answer: along the west 

The vector product A*B will point towards the west. We can determine this direction using the right-hand thumb rule.

Summary
The outcasts were allowed to draw water neither from the well nor from the brook since they would contaminate the source. They could not dig a well of their own due to lack of money. So they had to depend on the mercy of the upper caste Hindus for pouring water into their pitchers. But very few Hindus came to the well so they had to wait. Sohini came to the well to get water for her brother. There were already ten persons waiting before her. So she sat there to wait patiently with her fellow sufferers.
Title – Outcastes and their Sufferings.

Notes:
1. Position of outcast for water
1.1. Not allowed to mount the platform of the well
1.2. Their drawing water considered polluting the source
1.3. Not allowed to access the nearby brook-it would contain

2. The problem of the outcast
2.1. Had no well of their own – cost a lot of money in a hilly area
2.2. Had to collect water at the foot of the Hindu well
2.3. Had to depend on the bounty of the superiors to pour water into their pitcher
2.4. They had to wait for the upper caste Hindus at the well

3. Position of the upper caste Hindus
3.1. Rich enough to get water carriers
3.2. Some came to the well
3.2.1. For open-air bath.
3.2.2.Not able to pay for the water carriers

4. If somebody refuses the outcasts had to
4.1. Pray
4.2. Beseech
4.3. Bless
4.4. So that some generous soul condescended to listen to them or to help them

5. When Sohini reached the well
5.1. About ten outcasts already waited there
5.2. No one there to give them water
5.3. Full of fear and anxiety
5.4. Not disappointed – she would be 11th to receive water
5.5. Tired

6. Her mental condition at that time
6.1. Sensed the feeling in her brother’s soul
6.2. Felt like a mother to her brother for he was
6.2.1. Tired
6.2.2. Thirsty
6.3. Patient – though there was nobody to fill the pitcher at the well
6.4. Her heart sank – when she waited

1) The speaker of these lines is a school going child. 

2) The speaker means that humans are destroying nature and the Earth. So, many changes are happening in the world now. 

3) The speaker fears that teachers are part of the plot. 

4) Biologists are making stem, cells grow. 

5) Cloning of pigs and sheep is considered a quantum leap.

Additional Answer (i)

1) School going girl. 

2) The speaker is a small child. I can say that because she is a school-going girl. Actually the poet “Emma Gorrie’ was an bight year old girl when she wrote the poem, she wrote this poem for a competition. 

3) The scientists made a plot to destroy the world. 

4) The speaker’s complaint is that the teachers are teaching her about the discoveries of scientists which she feels are causing the decay of the world. 

5) today – decay; plot – rot; sheep – leap; grow – go.

Additional Answer (ii)

1) Because in her school she was taught many scientifical developments and discoveries which she fears leads to the decay of the world.

2) The scientists were able to find out so many things about the world that tells about the decay of the world. But scientists are not responsible for the decay of the world as the poet thinks of but the human beings are exploiting the nature and environment and in such a way they are causing the decay of the world. 

3) According to the poet the teachers are part of the plot. 

4) The teachers are the part of the plot made by scientists. 

5) The scientists are cloning pigs and sheep. 

6) The scientists feel that cloning as a quantum leap. 

7) Producing an exact copy of an animal using DNA fragments, cells of the animals. 

8) If a scientist cloned me I would be very much excited to see another ‘me’, with the same appearances, mannerisms and resemblances of mine. 

9) The rot here means that those worst things which cause the decay of the world. 

10) The poet sees the negative side of the scientists findings and they cause a lot of concern to her.

Summary
My childhood was generally happy but full of fears of many kinds. I became scared in my familiar room at night in the dark. It made me feel helpless. I had also fear getting lost especially on my way from school to home. The worst fear was that I was not being liked or accepted by others. But in the process of evolving from a child to an adult, I was able to recognize and overcome my fears. I understood that the things that scared us in our childhood would enable us to cope with our lives as adults.
Title – My Childhood Fears.

Notes:
1. My childhood
1.1. Generally happy
1.2. Carefree times
1.3. Terrified of
1.3.1. Dark
1.3.2. Getting lost.
1.4. Fears caused very uncomfortable moments

2. My room at night – scared me
2.1. Things looked and sounded strange
2.2. Never total darkness
2.3. Street light or a passing car light made the shape of an unknown beast
2.4. Curtains moved without breeze
2.5. A tiny creak sounded louder
2.6. Darkness made me feel helpless

3. Another childhood fear
3.1. I would get lost especially on my way home from school
3.2. Terrified – would take a wrong school bus
3.3. To be sure I would
3.3.1. Scan bus for familiar faces
3.3.2. Make sure for the same driver
3.3.3. Ask others for the right bus
3.4. On hikes, walks or trips – would not let leaders out of my sight

4. Worst childhood fear
4.1. Not being liked or accepted by others for I was
4.1.1. Quiet shy
4.1.2. Worried about my looks – too fat or wore braces
4.2. Being popular very important for me

5. Process of evolving from childhood to adult
5.1. Recognize and overcome our fears
5.2. Learnt darkness does not take on its own life
5.3. People will like me if I am
5.3.1. Friendly
5.3.2. Sincere

(i) Old people describes that childhood is the best part of life. 

(ii) Where old people look back at their childhood, they remember all its happy days, the jolly games, the fun they had at school, jokes they play and endless discussion they had among friends on almost every topic. 

(iii) The father scolded the boy because he was not going to school after the holidays. 

(iv) When the father wished to be a boy, all in a moment the father was a little boy and his son was a grown man like his father. 

Among the many atrocities committed on the dalits, denial of water is a major one and water remains a mute witness to all these humiliations.

When a substance gets precipitated, some ions that combine to form the precipitate get adsorbed on the surface of the precipitate. Therefore, it becomes important to wash the
precipitate before estimating it quantitatively in order to remove these adsorbed ions or other such impurities.

The speaker remembers how people in a wada would thirst for a glass of water all day long.

The correct answer is Govind Guru.

• Govind Guru started the " Bhagat Movement " in Rajasthan.
• For the development of the "Bhil community", he established the " Samp Sabha".
• The movement helped the community to stay within the boundaries of Hinduism.
• The movement developed in the region of Mewar, Durgapur, Gujarat, Vijaynagar, and Malwa.

• Govind Guru was born in the Banjara family.
• He worked towards improving the moral character, habits, and religious practice of the " Adivasis".
• He also declared the " Rajput" and " Brahmin" communities as inferior because they degraded the women.

Britain, France, Russia 

The ruling dynasties that lost power after the First World War.

• Romanov in Russia 
• The Hohenzoliem in Germany 
• The Habsburg in Austria-Hungary

Correct option is (C) Germany

(d) Sher Shah Suri

The correct answer is Sirohi.

• In Battle of Kayadara 1178, fought between Muhammad of Ghori and Bhimdev II the battle took place at Kayadra near Mount Abu (Sirohi District).

• The battle of Kayadara (1178):
  • Gujarat was ruled by Mularaja II (1175-78: Chalukyan Dynasty) he was young at the time of Coronation.
  • In 1178, Mohd. Ghori crossed the desert and marched towards Gujarat.
  • Naikidevi (Mother of Mularaja) met forces of Ghori at Kayadara (near Mount Abu).
  • Naikidevi inflicted a major defeat to Muhammad Ghori and he was forced to retreat.
  • In 1178 itself, Bhima II, brother of Mularaja II succeeded Mularaja II.
  • As both the brothers occupied the throne during 1178, hence some historians also credit Bhima II with defeating Mohd. Ghori.

Whenever confronted by an adversity, there is a psychological reaction among most of us. Either fight or flee from it. Even adults run away from crisis and seek asylum or support of others. We find hordes of people, when living becomes difficult, migrate to other places to survive. In the face of adversity, even educated people turn to evil ways. They worked hard from dawn to midnight. They did any job that came their way. They shined shoes, hawked newspapers, sold wild fruits and took the people round the city.

They spent very little on their food and clothes. Every week they cycled to Poleta and paid Lucia’s medical bill systematically. In this story, the nurse of the private hospital reveals the bitter truth about the economy of Verona. Jobs are scarce. There is inflation. It is difficult to buy food with limited money. When the hospital laid the condition that the little boys Nicola and Jacopo should pay the weekly medical bill for their sister Lucia’s treatment for tuberculosis, they did not back off or give up. Their best qualities came out during adversity. Like tea leaves, they gave their best while in hot waters.

‘Water’ is a reflective-narrative poem in which the speaker recalls several instances taken from the life of the Dalits to highlight the disparity seen in the lifestyle of the Dalits and that of the upper caste people. Incidentally, the speaker also highlights how the Dalits are discriminated against while using ‘water’ from a pond or a tank. The speaker states that water is a witnéss to the Panchama’s plight when he goes to the pond or tank to collect water.

Since he does not have the right to draw a pot of water directly from a well, he waits all day near the well until a shudra arrives there and fills his pot. The speaker mentions the humiliation of the Wada girl when she receives water poured from a distance. Some waterfalls on her body and she felt humiliated. The speaker articulates the righteous indignation shown by Munnangi Suvartamma when she raised her vessel to ward off an attack by the Kamma youths against the Dalit boy who asked them not to pollute their drinking water. These instances illustrate how the Dalits were discriminated against while using water from a public well.

The speaker recalls how people in the Wada would thirst all day for a glass of water while the villagers had a lot of water to drink and bathe as and when they wanted. The speaker recalls how they would look forward to that day in a week when they would get an occasion to take a bath. On the other hand, the people in the village enjoyed a bath twice a day, because they had plenty of water, and the Dalits were made to forego water on the pretext of untouchability. The speaker narrates how, in her childhood, they walked miles and miles to collect water from the big canal and walked back carrying heavy pots of water on their heads, with the veins in their neck straining and bursting. Finally, the speaker recalls how several thatched huts in Malapalle were reduced to ashes for want of a pot of water to douse the fire.

Sheela Rani Chunkath was the district collector of Pudukkottai. In 1991 as a part of the female literacy drive, she wanted to train female literacy activists so that hierarchy would reach women in the interior. She had realized that the lack of mobility among women played a big role in undermining their confidence. Therefore, she included ‘mobility’ as a part of the literacy drive. Naturally, the literacy activists learned cycling first. This inspired the neo-literates also to learn cycling. This, in turn, inspired every woman in the village to learn cycling. The literates, having become neo-cyclists, encouraged every woman in the district to learn cycling, by organizing ‘cycle training camps’. Thus, Sheela Rani Chunkath became instrumental in ‘cycling’ becoming a social movement in Pudukkottai district.

Kuvempu considers concepts like ‘God’, ‘nymphs’ and ‘heaven’ as myths created by man. He opines that if at all ‘heaven’ exists it exists only on this earth and nowhere else. In order to break the illusion of heaven in man’s mind, he presents before us charming sights of nature and argues that nothing can be more heavenly than these forms of nature.

He makes a direct address to nature and declares that if heaven does not exist on the earth where else can it be. He justifies his statement referring to the streams, the waves, and the sunlight. He says that the streams that leap down roaring from the top of the hills, the rolling surf at the edge of the waves, the tender rays of sunlight falling on the green forests, the gentle sun warming the earth all these make the earth heaven.

In ‘Where there is a Wheel’, R Sainath, the writer, refers to the ‘wheel’ of the bicycle to document the spectacular progress achieved by rural women in the Pudukkottai district of Tamilnadu. The title symbolically conveys the ‘progress’ achieved by rural women over a period of one and a half years. ‘Wheel’ is a commonly accepted symbol for progress or movement or mobility ‘Wheel’ also means continuous progress or movement. While stagnation indicates decay and deterioration, mobility indicates dynamism.

The writer remarks that “people find curious ways of hitting out at their backwardness, of expressing defiance, a hammering at the fetters that hold them’ All these phrases make a reference to how the rural women of Pudukkottai district defied the challenge of the male bastion and broke the fetters that chained them to the confines of their homes by learning to ride a bicycle. These rural women, which included agricultural workers, quarry labourers, village health nurses, baiwadis and anganwadis, gem cutters, school teachers, mid-day meal workers and gram services, had to depend on the male persons at-home — brother, husband, father — to go to the market to sell their produce and to go to their workplaces in addition to doing household chores like carrying water from the village well, cooking, taking care of infants and washing clothes and utensils.

Today, women can be seen doing many tasks on their bicycles. They can be seen carrying water from the well along with their small kids sitting on the bar of their cycle in the front. Many of them bicycle their way to villages to sell agricultural products or to work in the quarries.

‘The Voter’ highlights what kind of people become peoples leaders, how politics bestows wealth and power on them, and because of such people how elections become farcical. The two main characters in the story are Marcus and Roof, and the voters are the people of Umuofia. The whole focus of the plot is to ridicule greedy and selfish politicians and to show how they manage to corrupt the society also.

Marcus was a not-too-successful mission school teacher. When he was almost on the verge of dismissal on the basis of a female teacher’s complaint, he joined politics, got elected as a representative of Umuofìa and was made Minister of Culture. In about five years, people see a great many changes in Marcus’ life. Their elected representative becomes wealthy, is awarded chieftaincy titles and doctorate degrees besides many other honours. He also builds a huge mansion in his native village.

In a satirical tone, the writer says that Marcus had christened his new house ‘Umuofla Mansions’ in honour of his village and had slaughtered five bulls and countless goats to entertain the people on the day it was opened by the Archbishop. Marcus believed that, by entertaining people thus, people would respect him and would hold him in high esteem. But the people are not naive and ignorant. They know where his ‘power’ and money come from.

The people know that he had acquired all this only after they had elected him their representative giving their votes free of charge five years ago. Even after five years, the people and their village remained the same as before but Marcus had changed completely.

When Roof tells Marcus that a radical change had come into the thinking of Umuofia since the last election, like any other corrupt politician Marcus prepares himself to bribe the people. The people come prepared to demand their share in his wealth. Instead of demanding developmental work for their village, the people tell Roof that two shillings is too shameful and settle the deal for four shillings each. It is Marcus and Roof who blatantly offer money, tacitly admitting that they have used the public money selfishly for their own development, that the voter ridicules them by demanding more money for their vote, sending the message that real power to change the face of a village, town or country is in the hands of the voter and not selfish politicians like Marcus.

He proposed that they should stop there and rest for a while.

The poet doesn’t want to search for heaven which is nowhere. Also, he wants to create heaven in his surroundings, so he breaks the myth of heaven by asking where is heaven if not on earth. Man is God himself by having goodness in his heart and he should not search anywhere else for God. Barth is beautiful than heaven as earth consists of green trees, rushing streams, rolling waves, and shining sun, bright and calm moonlight which makes the harvest crops to shine.

Book’ is undoubtedly the most astounding invention of man.

(A) Both Statement I and Statement II are true.

In the electro-refining, impure metal (here blister copper) is used as an anode while precious metal like Au, Pt get deposited as anode mud.

On this earth itself.

‘Umuofia Mansions’ is the name of the biggest house in Umuofia, built by Marcus Ibe.

The grey pavements in Brazil are often decorated with beautiful black mosaics, a unique type of decoration. From this we can infer that these people are alive to beauty in their surroundings. Secondly, they walk very slowly and meditatively and have a lot of time for contemplation.