Banking Exam PCI202549

1. For course D what is the respective ratio of boys and girls?

For which pair of courses is the number of boys the same?

 For course, E, the number of girls is how much per cent more than the boys for course E?

 For which course is the number of boys the minimum?

How many girls are in course C ?

1. What per cent of total expenditure is spent on tennis?

 How much per cent more is spent on hockey than that on golf?

 If the total amount spend on sports during the year be 18000000, then the amount spent on basketball exceeds
on Tennis by

How many per cent less is spent on football than that on Cricket?

 If the total amount spent on sports during the year was 2 crore, the amount spent on cricket and hockey together was

A, B, C, D, E, F, G and H are sitting around a circle facing the centre. B is 2nd to the right of D who is 3rd to the right of F. C is 2nd to the left of A who is 2nd to the left of F. G is 3rd to right of E.

1. In which of the following combination is the 1st person sitting between the 2nd and the 3rd persons?

A, B, C, D, E, F, G and H are sitting around a circle facing the centre. B is 2nd to the right of D who is 3rd to the right of F. C is 2nd to the left of A who is 2nd to the left of F. G is 3rd to right of E.

A, B, C, D, E, F, G and H are sitting around a circle facing the centre. B is 2nd to the right of D who is 3rd to the right of F. C is 2nd to the left of A who is 2nd to the left of F. G is 3rd to right of E.

A, B, C, D, E, F, G and H are sitting around a circle facing the centre. B is 2nd to the right of D who is 3rd to the right of F. C is 2nd to the left of A who is 2nd to the left of F. G is 3rd to right of E.

A, B, C, D, E, F, G and H are sitting around a circle facing the centre. B is 2nd to the right of D who is 3rd to the right of F. C is 2nd to the left of A who is 2nd to the left of F. G is 3rd to right of E.

(i) A, B, C, D, E, F, G and H are sitting around a circle facing the centre but not necessarily in the same order. (ii) B sits second to left of H’s husband. No female is an immediate neighbour of B. (iii) D’s daughter sits second to right of F, F is the sister of G. F is not an immediate neightbour of H’s husband. (iv) Only one person sits between A and F. A is the father of G. H’s brother D sits to the immediate left of H’s mother. Only one person sits between H’s mother and E. (v) Only one person sits between H and G. G is the mother of C. G is not an immediate neighbour of E.

1. What is position of A with respect of his mother-in-law?

(i) A, B, C, D, E, F, G and H are sitting around a circle facing the centre but not necessarily in the same order. (ii) B sits second to left of H’s husband. No female is an immediate neighbour of B. (iii) D’s daughter sits second to right of F, F is the sister of G. F is not an immediate neightbour of H’s husband. (iv) Only one person sits between A and F. A is the father of G. H’s brother D sits to the immediate left of H’s mother. Only one person sits between H’s mother and E. (v) Only one person sits between H and G. G is the mother of C. G is not an immediate neighbour of E.

(i) A, B, C, D, E, F, G and H are sitting around a circle facing the centre but not necessarily in the same order. (ii) B sits second to left of H’s husband. No female is an immediate neighbour of B. (iii) D’s daughter sits second to right of F, F is the sister of G. F is not an immediate neightbour of H’s husband. (iv) Only one person sits between A and F. A is the father of G. H’s brother D sits to the immediate left of H’s mother. Only one person sits between H’s mother and E. (v) Only one person sits between H and G. G is the mother of C. G is not an immediate neighbour of E.

(i) A, B, C, D, E, F, G and H are sitting around a circle facing the centre but not necessarily in the same order. (ii) B sits second to left of H’s husband. No female is an immediate neighbour of B. (iii) D’s daughter sits second to right of F, F is the sister of G. F is not an immediate neightbour of H’s husband. (iv) Only one person sits between A and F. A is the father of G. H’s brother D sits to the immediate left of H’s mother. Only one person sits between H’s mother and E. (v) Only one person sits between H and G. G is the mother of C. G is not an immediate neighbour of E.

A. Invaders came to India and looted it of its wealth.
B. Today we may be rich in wealth, but not rich at heart.
C. Sadly, now the situation has changed.
D. India has a glorious past with rich cultural heritage.
E. In fact, materialism has taken the place of spiritualism.
F. But they too admired the Indians. 
1. Which sentence will come at FIRST place in the paragraph?

A. Invaders came to India and looted it of its wealth.
B. Today we may be rich in wealth, but not rich at heart.
C. Sadly, now the situation has changed.
D. India has a glorious past with rich cultural heritage.
E. In fact, materialism has taken the place of spiritualism.
F. But they too admired the Indians. 

2 . Which will be the lAST sentence of the paragraph?

A. Invaders came to India and looted it of its wealth.
B. Today we may be rich in wealth, but not rich at heart.
C. Sadly, now the situation has changed.
D. India has a glorious past with rich cultural heritage.
E. In fact, materialism has taken the place of spiritualism.
F. But they too admired the Indians. 

3 . Which sentence will come at SECOND place in the paragraph?

A. Invaders came to India and looted it of its wealth.
B. Today we may be rich in wealth, but not rich at heart.
C. Sadly, now the situation has changed.
D. India has a glorious past with rich cultural heritage.
E. In fact, materialism has taken the place of spiritualism.
F. But they too admired the Indians. 

4. Which will be the FIFTH sentence in the paragraph?

A. Invaders came to India and looted it of its wealth.
B. Today we may be rich in wealth, but not rich at heart.
C. Sadly, now the situation has changed.
D. India has a glorious past with rich cultural heritage.
E. In fact, materialism has taken the place of spiritualism.
F. But they too admired the Indians. 

5. Which will be the THIRD sentence of the paragraph?

India’s diversity has inspired many writers to pen their perceptions of the country’s culture. These writings paint a complex and often conflicting picture of the culture of India.
India is one of the most ethnically and religiously diverse  countries in the world. The concept of “Indian culture” is a very complex and complicated matter. Indian citizens are divided into various ethnic, religious, caste, linguistic and regional groups, making the realities of “Indianness” extremely complicated. This is why the conception of Indian identity poses certain difficulties and presupposes a series of assumptions about what concisely the expression “Indian” means. However, despite this vast and heterogeneous composition, the creation of some sort of typical or shared Indian culture results from some inherent internal forces (such as a robust Constitution, universal adult franchise, flexible federal structure, secular educational policy, etc.) and from certain historical events (such as Indian Independence Movement, Partition, wars against Pakistan, etc.)
According to industry consultant Eugene M. Makar, for example, traditional Indian culture is defined by a relatively strict social hierarchy. He also mentions that from an early age, children are reminded of their roles and places in society. This is reinforced, Makar notes, by the way many believe gods and spirits have an integral and functional role in determining their life. Several differences such as religion divide the culture. Strict social taboos have governed many groups for thousands of years, claims Makar. In recent years, particularly in cities, some of these lines have blurred and sometimes even disappeared. He writes important family relations extend as far as 1 gotra, the mainly
patrilinear lineage or clan assigned to a Hindu at birth. In rural areas & sometimes in urban areas as well, it is common that three or four generations of the family live under the same roof. The patriarch often resolves family issues. Others have a different perception of Indian culture. According to an interview with C.K. Prahalad by Des Dearlove, author of
many best selling business books, modern India is a country of very diverse cultures with many languages, religions and traditions. Children begin by coping and learning to accept and assimilate in this diversity. Prahalad – who was born in India and grew up there – claimed, in the interview, that Indians, like everyone else in the world, want to be treated as unique, as individuals, want to express themselves and seek innovation. In another report, Nancy Lockwood of Society for Human Resource Management, the world’s largest human resources association with members in 140 countries, writes that in the past two decades or so, social change in India is in dramatic contrast to the
expectations from traditional Indian culture. These changes have led to Indian families giving education opportunities to girls, accepting women working outside home, pursuing a career, and opening the possibility for women to attain managerial roles in corporate India. Lockwood claims that change is slow, yet the scale of cultural change can be sensed from the fact that of India’s 397 million workers, 124 million are now women. The issues in India with women empowerment are similar to those elsewhere in the world

1.Which of the following can be inferred from the passage about the India and its Culture?

India’s diversity has inspired many writers to pen their perceptions of the country’s culture. These writings paint a complex and often conflicting picture of the culture of India.
India is one of the most ethnically and religiously diverse  countries in the world. The concept of “Indian culture” is a very complex and complicated matter. Indian citizens are divided into various ethnic, religious, caste, linguistic and regional groups, making the realities of “Indianness” extremely complicated. This is why the conception of Indian identity poses certain difficulties and presupposes a series of assumptions about what concisely the expression “Indian” means. However, despite this vast and heterogeneous composition, the creation of some sort of typical or shared Indian culture results from some inherent internal forces (such as a robust Constitution, universal adult franchise, flexible federal structure, secular educational policy, etc.) and from certain historical events (such as Indian Independence Movement, Partition, wars against Pakistan, etc.)
According to industry consultant Eugene M. Makar, for example, traditional Indian culture is defined by a relatively strict social hierarchy. He also mentions that from an early age, children are reminded of their roles and places in society. This is reinforced, Makar notes, by the way many believe gods and spirits have an integral and functional role in determining their life. Several differences such as religion divide the culture. Strict social taboos have governed many groups for thousands of years, claims Makar. In recent years, particularly in cities, some of these lines have blurred and sometimes even disappeared. He writes important family relations extend as far as 1 gotra, the mainly
patrilinear lineage or clan assigned to a Hindu at birth. In rural areas & sometimes in urban areas as well, it is common that three or four generations of the family live under the same roof. The patriarch often resolves family issues. Others have a different perception of Indian culture. According to an interview with C.K. Prahalad by Des Dearlove, author of
many best selling business books, modern India is a country of very diverse cultures with many languages, religions and traditions. Children begin by coping and learning to accept and assimilate in this diversity. Prahalad – who was born in India and grew up there – claimed, in the interview, that Indians, like everyone else in the world, want to be treated as unique, as individuals, want to express themselves and seek innovation. In another report, Nancy Lockwood of Society for Human Resource Management, the world’s largest human resources association with members in 140 countries, writes that in the past two decades or so, social change in India is in dramatic contrast to the
expectations from traditional Indian culture. These changes have led to Indian families giving education opportunities to girls, accepting women working outside home, pursuing a career, and opening the possibility for women to attain managerial roles in corporate India. Lockwood claims that change is slow, yet the scale of cultural change can be sensed from the fact that of India’s 397 million workers, 124 million are now women. The issues in India with women empowerment are similar to those elsewhere in the world

2 .Which of the following statements is/are correct in context with the passage?
(I) Out of India’s 397 million workers, the number of women is almost none.
(II) In rural areas & sometimes in urban areas as well, it is common that even three or four members of the family are not ready to live under one roof.
(III) Modern India is a country of very diverse cultures with many languages, religions and traditions.

India’s diversity has inspired many writers to pen their perceptions of the country’s culture. These writings paint a complex and often conflicting picture of the culture of India.
India is one of the most ethnically and religiously diverse  countries in the world. The concept of “Indian culture” is a very complex and complicated matter. Indian citizens are divided into various ethnic, religious, caste, linguistic and regional groups, making the realities of “Indianness” extremely complicated. This is why the conception of Indian identity poses certain difficulties and presupposes a series of assumptions about what concisely the expression “Indian” means. However, despite this vast and heterogeneous composition, the creation of some sort of typical or shared Indian culture results from some inherent internal forces (such as a robust Constitution, universal adult franchise, flexible federal structure, secular educational policy, etc.) and from certain historical events (such as Indian Independence Movement, Partition, wars against Pakistan, etc.)
According to industry consultant Eugene M. Makar, for example, traditional Indian culture is defined by a relatively strict social hierarchy. He also mentions that from an early age, children are reminded of their roles and places in society. This is reinforced, Makar notes, by the way many believe gods and spirits have an integral and functional role in determining their life. Several differences such as religion divide the culture. Strict social taboos have governed many groups for thousands of years, claims Makar. In recent years, particularly in cities, some of these lines have blurred and sometimes even disappeared. He writes important family relations extend as far as 1 gotra, the mainly
patrilinear lineage or clan assigned to a Hindu at birth. In rural areas & sometimes in urban areas as well, it is common that three or four generations of the family live under the same roof. The patriarch often resolves family issues. Others have a different perception of Indian culture. According to an interview with C.K. Prahalad by Des Dearlove, author of
many best selling business books, modern India is a country of very diverse cultures with many languages, religions and traditions. Children begin by coping and learning to accept and assimilate in this diversity. Prahalad – who was born in India and grew up there – claimed, in the interview, that Indians, like everyone else in the world, want to be treated as unique, as individuals, want to express themselves and seek innovation. In another report, Nancy Lockwood of Society for Human Resource Management, the world’s largest human resources association with members in 140 countries, writes that in the past two decades or so, social change in India is in dramatic contrast to the
expectations from traditional Indian culture. These changes have led to Indian families giving education opportunities to girls, accepting women working outside home, pursuing a career, and opening the possibility for women to attain managerial roles in corporate India. Lockwood claims that change is slow, yet the scale of cultural change can be sensed from the fact that of India’s 397 million workers, 124 million are now women. The issues in India with women empowerment are similar to those elsewhere in the world

3.Which of the following can be the most appropriate title for the passage above?

India’s diversity has inspired many writers to pen their perceptions of the country’s culture. These writings paint a complex and often conflicting picture of the culture of India.
India is one of the most ethnically and religiously diverse  countries in the world. The concept of “Indian culture” is a very complex and complicated matter. Indian citizens are divided into various ethnic, religious, caste, linguistic and regional groups, making the realities of “Indianness” extremely complicated. This is why the conception of Indian identity poses certain difficulties and presupposes a series of assumptions about what concisely the expression “Indian” means. However, despite this vast and heterogeneous composition, the creation of some sort of typical or shared Indian culture results from some inherent internal forces (such as a robust Constitution, universal adult franchise, flexible federal structure, secular educational policy, etc.) and from certain historical events (such as Indian Independence Movement, Partition, wars against Pakistan, etc.)
According to industry consultant Eugene M. Makar, for example, traditional Indian culture is defined by a relatively strict social hierarchy. He also mentions that from an early age, children are reminded of their roles and places in society. This is reinforced, Makar notes, by the way many believe gods and spirits have an integral and functional role in determining their life. Several differences such as religion divide the culture. Strict social taboos have governed many groups for thousands of years, claims Makar. In recent years, particularly in cities, some of these lines have blurred and sometimes even disappeared. He writes important family relations extend as far as 1 gotra, the mainly
patrilinear lineage or clan assigned to a Hindu at birth. In rural areas & sometimes in urban areas as well, it is common that three or four generations of the family live under the same roof. The patriarch often resolves family issues. Others have a different perception of Indian culture. According to an interview with C.K. Prahalad by Des Dearlove, author of
many best selling business books, modern India is a country of very diverse cultures with many languages, religions and traditions. Children begin by coping and learning to accept and assimilate in this diversity. Prahalad – who was born in India and grew up there – claimed, in the interview, that Indians, like everyone else in the world, want to be treated as unique, as individuals, want to express themselves and seek innovation. In another report, Nancy Lockwood of Society for Human Resource Management, the world’s largest human resources association with members in 140 countries, writes that in the past two decades or so, social change in India is in dramatic contrast to the
expectations from traditional Indian culture. These changes have led to Indian families giving education opportunities to girls, accepting women working outside home, pursuing a career, and opening the possibility for women to attain managerial roles in corporate India. Lockwood claims that change is slow, yet the scale of cultural change can be sensed from the fact that of India’s 397 million workers, 124 million are now women. The issues in India with women empowerment are similar to those elsewhere in the world


4 .According to the passage, how have social changes affected women’s lives in Indian families?

India’s diversity has inspired many writers to pen their perceptions of the country’s culture. These writings paint a complex and often conflicting picture of the culture of India.
India is one of the most ethnically and religiously diverse  countries in the world. The concept of “Indian culture” is a very complex and complicated matter. Indian citizens are divided into various ethnic, religious, caste, linguistic and regional groups, making the realities of “Indianness” extremely complicated. This is why the conception of Indian identity poses certain difficulties and presupposes a series of assumptions about what concisely the expression “Indian” means. However, despite this vast and heterogeneous composition, the creation of some sort of typical or shared Indian culture results from some inherent internal forces (such as a robust Constitution, universal adult franchise, flexible federal structure, secular educational policy, etc.) and from certain historical events (such as Indian Independence Movement, Partition, wars against Pakistan, etc.)
According to industry consultant Eugene M. Makar, for example, traditional Indian culture is defined by a relatively strict social hierarchy. He also mentions that from an early age, children are reminded of their roles and places in society. This is reinforced, Makar notes, by the way many believe gods and spirits have an integral and functional role in determining their life. Several differences such as religion divide the culture. Strict social taboos have governed many groups for thousands of years, claims Makar. In recent years, particularly in cities, some of these lines have blurred and sometimes even disappeared. He writes important family relations extend as far as 1 gotra, the mainly
patrilinear lineage or clan assigned to a Hindu at birth. In rural areas & sometimes in urban areas as well, it is common that three or four generations of the family live under the same roof. The patriarch often resolves family issues. Others have a different perception of Indian culture. According to an interview with C.K. Prahalad by Des Dearlove, author of
many best selling business books, modern India is a country of very diverse cultures with many languages, religions and traditions. Children begin by coping and learning to accept and assimilate in this diversity. Prahalad – who was born in India and grew up there – claimed, in the interview, that Indians, like everyone else in the world, want to be treated as unique, as individuals, want to express themselves and seek innovation. In another report, Nancy Lockwood of Society for Human Resource Management, the world’s largest human resources association with members in 140 countries, writes that in the past two decades or so, social change in India is in dramatic contrast to the
expectations from traditional Indian culture. These changes have led to Indian families giving education opportunities to girls, accepting women working outside home, pursuing a career, and opening the possibility for women to attain managerial roles in corporate India. Lockwood claims that change is slow, yet the scale of cultural change can be sensed from the fact that of India’s 397 million workers, 124 million are now women. The issues in India with women empowerment are similar to those elsewhere in the world

5 .Which of the following statements are incorrect in context with the passage?

(I) Nancy Lockwood states that social change in India is in dramatic contrast to the expectations from traditional Indian culture.
(II) The national language of India is Hindi however there are almost 22 official languages and 400 other languages are spoken daily in India in its various states and territories.
(III) Respect and reverence for elders is a key stone of Indian culture.

India’s diversity has inspired many writers to pen their perceptions of the country’s culture. These writings paint a complex and often conflicting picture of the culture of India.
India is one of the most ethnically and religiously diverse  countries in the world. The concept of “Indian culture” is a very complex and complicated matter. Indian citizens are divided into various ethnic, religious, caste, linguistic and regional groups, making the realities of “Indianness” extremely complicated. This is why the conception of Indian identity poses certain difficulties and presupposes a series of assumptions about what concisely the expression “Indian” means. However, despite this vast and heterogeneous composition, the creation of some sort of typical or shared Indian culture results from some inherent internal forces (such as a robust Constitution, universal adult franchise, flexible federal structure, secular educational policy, etc.) and from certain historical events (such as Indian Independence Movement, Partition, wars against Pakistan, etc.)
According to industry consultant Eugene M. Makar, for example, traditional Indian culture is defined by a relatively strict social hierarchy. He also mentions that from an early age, children are reminded of their roles and places in society. This is reinforced, Makar notes, by the way many believe gods and spirits have an integral and functional role in determining their life. Several differences such as religion divide the culture. Strict social taboos have governed many groups for thousands of years, claims Makar. In recent years, particularly in cities, some of these lines have blurred and sometimes even disappeared. He writes important family relations extend as far as 1 gotra, the mainly
patrilinear lineage or clan assigned to a Hindu at birth. In rural areas & sometimes in urban areas as well, it is common that three or four generations of the family live under the same roof. The patriarch often resolves family issues. Others have a different perception of Indian culture. According to an interview with C.K. Prahalad by Des Dearlove, author of
many best selling business books, modern India is a country of very diverse cultures with many languages, religions and traditions. Children begin by coping and learning to accept and assimilate in this diversity. Prahalad – who was born in India and grew up there – claimed, in the interview, that Indians, like everyone else in the world, want to be treated as unique, as individuals, want to express themselves and seek innovation. In another report, Nancy Lockwood of Society for Human Resource Management, the world’s largest human resources association with members in 140 countries, writes that in the past two decades or so, social change in India is in dramatic contrast to the
expectations from traditional Indian culture. These changes have led to Indian families giving education opportunities to girls, accepting women working outside home, pursuing a career, and opening the possibility for women to attain managerial roles in corporate India. Lockwood claims that change is slow, yet the scale of cultural change can be sensed from the fact that of India’s 397 million workers, 124 million are now women. The issues in India with women empowerment are similar to those elsewhere in the world

6 .Choose the word which is MOST SIMILAR to the word given in passage. ASSIMILATE

India’s diversity has inspired many writers to pen their perceptions of the country’s culture. These writings paint a complex and often conflicting picture of the culture of India.
India is one of the most ethnically and religiously diverse  countries in the world. The concept of “Indian culture” is a very complex and complicated matter. Indian citizens are divided into various ethnic, religious, caste, linguistic and regional groups, making the realities of “Indianness” extremely complicated. This is why the conception of Indian identity poses certain difficulties and presupposes a series of assumptions about what concisely the expression “Indian” means. However, despite this vast and heterogeneous composition, the creation of some sort of typical or shared Indian culture results from some inherent internal forces (such as a robust Constitution, universal adult franchise, flexible federal structure, secular educational policy, etc.) and from certain historical events (such as Indian Independence Movement, Partition, wars against Pakistan, etc.)
According to industry consultant Eugene M. Makar, for example, traditional Indian culture is defined by a relatively strict social hierarchy. He also mentions that from an early age, children are reminded of their roles and places in society. This is reinforced, Makar notes, by the way many believe gods and spirits have an integral and functional role in determining their life. Several differences such as religion divide the culture. Strict social taboos have governed many groups for thousands of years, claims Makar. In recent years, particularly in cities, some of these lines have blurred and sometimes even disappeared. He writes important family relations extend as far as 1 gotra, the mainly
patrilinear lineage or clan assigned to a Hindu at birth. In rural areas & sometimes in urban areas as well, it is common that three or four generations of the family live under the same roof. The patriarch often resolves family issues. Others have a different perception of Indian culture. According to an interview with C.K. Prahalad by Des Dearlove, author of
many best selling business books, modern India is a country of very diverse cultures with many languages, religions and traditions. Children begin by coping and learning to accept and assimilate in this diversity. Prahalad – who was born in India and grew up there – claimed, in the interview, that Indians, like everyone else in the world, want to be treated as unique, as individuals, want to express themselves and seek innovation. In another report, Nancy Lockwood of Society for Human Resource Management, the world’s largest human resources association with members in 140 countries, writes that in the past two decades or so, social change in India is in dramatic contrast to the
expectations from traditional Indian culture. These changes have led to Indian families giving education opportunities to girls, accepting women working outside home, pursuing a career, and opening the possibility for women to attain managerial roles in corporate India. Lockwood claims that change is slow, yet the scale of cultural change can be sensed from the fact that of India’s 397 million workers, 124 million are now women. The issues in India with women empowerment are similar to those elsewhere in the world

7 .Choose the word which is most opposite to the following word given in bold in the passage. INTEGRAL

It is a common fallacy that history is all about the past, that it is a concatenation of ascertained facts in sequence. In reality, the past gets ____(1)_____ with every shift in the world view of the present. The past is not to blame for the hairy view that the TajMahal is a blot on Indian culture, rather, the politics of the ___(2)___ who asserts this is. It is not just the present that colours the past. Even the shape of the future that is desired has an ___(3)____ on history. You can look at Ashoka and the Buddha and say that India was a land of peace, because you want to inspire the ___(4)____ generation to build a future of harmony. Those whose forefathers suffered systematic violence and seek justice in the present might choose a different set of facts to portray a different ___(5)____ of history, with different imperatives for reparative action.

It is a common fallacy that history is all about the past, that it is a concatenation of ascertained facts in sequence. In reality, the past gets ____(1)_____ with every shift in the world view of the present. The past is not to blame for the hairy view that the TajMahal is a blot on Indian culture, rather, the politics of the ___(2)___ who asserts this is. It is not just the present that colours the past. Even the shape of the future that is desired has an ___(3)____ on history. You can look at Ashoka and the Buddha and say that India was a land of peace, because you want to inspire the ___(4)____ generation to build a future of harmony. Those whose forefathers suffered systematic violence and seek justice in the present might choose a different set of facts to portray a different ___(5)____ of history, with different imperatives for reparative action.

It is a common fallacy that history is all about the past, that it is a concatenation of ascertained facts in sequence. In reality, the past gets ____(1)_____ with every shift in the world view of the present. The past is not to blame for the hairy view that the TajMahal is a blot on Indian culture, rather, the politics of the ___(2)___ who asserts this is. It is not just the present that colours the past. Even the shape of the future that is desired has an ___(3)____ on history. You can look at Ashoka and the Buddha and say that India was a land of peace, because you want to inspire the ___(4)____ generation to build a future of harmony. Those whose forefathers suffered systematic violence and seek justice in the present might choose a different set of facts to portray a different ___(5)____ of history, with different imperatives for reparative action.

It is a common fallacy that history is all about the past, that it is a concatenation of ascertained facts in sequence. In reality, the past gets ____(1)_____ with every shift in the world view of the present. The past is not to blame for the hairy view that the TajMahal is a blot on Indian culture, rather, the politics of the ___(2)___ who asserts this is. It is not just the present that colours the past. Even the shape of the future that is desired has an ___(3)____ on history. You can look at Ashoka and the Buddha and say that India was a land of peace, because you want to inspire the ___(4)____ generation to build a future of harmony. Those whose forefathers suffered systematic violence and seek justice in the present might choose a different set of facts to portray a different ___(5)____ of history, with different imperatives for reparative action.

It is a common fallacy that history is all about the past, that it is a concatenation of ascertained facts in sequence. In reality, the past gets ____(1)_____ with every shift in the world view of the present. The past is not to blame for the hairy view that the TajMahal is a blot on Indian culture, rather, the politics of the ___(2)___ who asserts this is. It is not just the present that colours the past. Even the shape of the future that is desired has an ___(3)____ on history. You can look at Ashoka and the Buddha and say that India was a land of peace, because you want to inspire the ___(4)____ generation to build a future of harmony. Those whose forefathers suffered systematic violence and seek justice in the present might choose a different set of facts to portray a different ___(5)____ of history, with different imperatives for reparative action.