2017 Teaching & Research Aptitude Paper

20 Pages·2017·0.76 MB·English

by  Windows User

State Eligibility Test – 2017

Teaching & Research Aptitude
Paper - 02

(Final Answer Key)

Q.No: 1 Instructional aids are used by the teacher to :
:
A Glorify the class
B Attract the students
C Clarify the concepts
D Ensure discipline

Q.No: 2 Mpoasxsiimbluem th Praorutgichip ation of students during teaching is
A Lecture method
B Demonstration method
C Inductive method
D Text book method

Q.No: 3 "Education is the manifestation of perfection already in " "
man" was stated by : :
A Mahatma Gandhi
B Rabindra Nath Tagore
C Swami Vivekananda
D Sri Aurobindo

Q.No: 4 Utesrimnge dp raesv i:o usly learned material in a new situation is ई :
A Comprehension
B Application
C Knowledge
D Analysis
Q.No: 5 Aofc h: ievement tests are commonly used for the purpose : :
A Selecting Candidates for a course
B Identifying strength and weakness of learner
C Assesing the amount of learning after teaching
D Making Selection for a specific Job.

Q.No: 6 Learner's basic potential depends on : :
A Their general intelligence
B Their specific knowledge and understanding झ
C Skills related to a particular area of learning
D All are correct

Q.No: 7 In a thesis, figures and tabels are included in : :
A The appendix
B A separate chapter
C The concluding chapter
D The Text itself

Q.No: 8 Sampling error decreases with the
A Decrease in sample size
B Increase in sample size
C Process of randomization
D Process of analysis

When academicians are called to deliver lecture or
Q.No: 9 presentation on certain topics of educational nature, it ,
is called :
A Training Programme
B Seminar
C Workshop
D Symposium

Q.No: 10 Non parametric statistics is called : :
A Normal distribution
B Distribution free statistics
C Descriptive statistics
D Formula free statistics

Q.No: 11 Which research method can establish cause and effect
relationship firmly ? ?
A Correlational research
B Descriptive research
C Expreimental research
D Simulation research

Q.No: 12 Wvahriicahb iolitnye ?o f the following is not related with
A Quartile Deviation
B Mean Deviation
C Standard Deviation
D Mean

Polygamy in Africa has been a popular topic of social
research over the past half century; it has been
analyzed by many distinguished minds and in various
, ई
well published works. In 1961, when Remi Clignet
published his book 'Many Wives , Many Powers', he । 1961
was not alone in his view that in Africa co-wives may '' , ''
be perceived as direct and indirect sources of incresed
income and prestige. ई
Q.No: 13
By the 1970's, such arguments had become ई
crystallized and popular. Many other African scholars
।
who wrote on the subject became the new champions
of this philosophy. For example, in 1983, Jhon Mbiti 1970 , औ औ
proclaimed that polygamy is an accepted and ।
respectable institution sowing many useful social
purpose. Similarly, G.K. Nukunya, in his paper । , 1983 ,
"Polygamy as a symbol of status", reiterated Mbiti's
idea that a plurality of wives is a legitimate sign of
affluence and power in the African society.
The colonial missionary voice, however, provided । . . ''
consistent opposition to polygamy invoking the ऑ ''
authority of the Bible, missionaries argued that the
।
practice was unethical and destructive of family life,
and they propagated the view that Africans had to be , ,
coerced into abiding by the monogamous view of । ई
marriage favoured by western culture. In some
औ
instances, missionaries even dietated immediate
divorce for newly converted men who had already
entered into polygamous marriages. Unfortunately,
neither the missionary voice nor the scholarly voice
considered the views of African women important. । ई ,
Although there was some awareness that women ,
regarded polygamy as both a curse and a blessing, the
। औ
distanced, impartial, scientific, perspective of an
outside observer predominated both at the pulpit and ई ।
in scholarly writings. औ
Contemporary research in the social sciences has
।
begun to focus on the protagonist's voice in the study
of culture, recognizing that the views and experiences
of those who take part in a given reality ought receive ।
close examination. This privileging of the protagonist
seems appropriate, particularly given that women in
Africa have often used literacy productions to comment
on marriage, family and gender relations.

Which of the following statements is true ? ।
:
,
।

?
A Wof emstaerrrnia Cguel ture opposed the polygamous view
B Swcohmoleanr liym vpooicrtea cnot nsidered the views of African ।
C Aonfrliyc an women considered polygamy as a curse
D Social research on polygamy has been conducted
for over a century.

Polygamy in Africa has been a popular topic of social
research over the past half century; it has been
analyzed by many distinguished minds and in various
well published works. In 1961, when Remi Clignet , ई
published his book 'Many Wives , Many Powers', he । 1961
was not alone in his view that in Africa co-wives may
'' , ''
be perceived as direct and indirect sources of incresed
Q.No: 14 income and prestige. ई
By the 1970's, such arguments had become ई
crystallized and popular. Many other African scholars
।
who wrote on the subject became the new champions
of this philosophy. For example, in 1983, Jhon Mbiti 1970 , औ औ
proclaimed that polygamy is an accepted and
।
respectable institution sowing many useful social
purpose. Similarly, G.K. Nukunya, in his paper । , 1983 ,
"Polygamy as a symbol of status", reiterated Mbiti's
idea that a plurality of wives is a legitimate sign of
affluence and power in the African society.
The colonial missionary voice, however, provided । . . ''
consistent opposition to polygamy invoking the
ऑ ''
authority of the Bible, missionaries argued that the
practice was unethical and destructive of family life, ।
and they propagated the view that Africans had to be , ,
coerced into abiding by the monogamous view of
marriage favoured by western culture. In some । ई
instances, missionaries even dietated immediate औ
divorce for newly converted men who had already
entered into polygamous marriages. Unfortunately,
neither the missionary voice nor the scholarly voice
considered the views of African women important. । ई ,
Although there was some awareness that women
,
regarded polygamy as both a curse and a blessing, the
distanced, impartial, scientific, perspective of an । औ
outside observer predominated both at the pulpit and ई ।
in scholarly writings.
Contemporary research in the social sciences has औ
begun to focus on the protagonist's voice in the study ।
of culture, recognizing that the views and experiences
of those who take part in a given reality ought receive
close examination. This privileging of the protagonist ।
seems appropriate, particularly given that women in
Africa have often used literacy productions to comment

on marriage, family and gender relations.

In the third paragraph of the passage, the phrase ।
'newly converted men' has meaning nearest to:
:
,
।

'' ''
?
A Men who married recently
B Men who have been proselytized
C Mricehn who were earlier poor but now have become
D Mmeonn owghaom hoauvse t och paonlgygeadm thoeuisr status from

PPolygamy in Africa has been a popular topic of social

research over the past half century; it has been
analyzed by many distinguished minds and in various
well published works. In 1961, when Remi Clignet , ई
published his book 'Many Wives , Many Powers', he । 1961
was not alone in his view that in Africa co-wives may
be perceived as direct and indirect sources of incresed '' , ''
Q.No: 15
income and prestige. ई
By the 1970's, such arguments had become
ई
crystallized and popular. Many other African scholars
who wrote on the subject became the new champions ।
of this philosophy. For example, in 1983, Jhon Mbiti 1970 , औ औ
proclaimed that polygamy is an accepted and
respectable institution sowing many useful social ।
purpose. Similarly, G.K. Nukunya, in his paper । , 1983 ,
"Polygamy as a symbol of status", reiterated Mbiti's
idea that a plurality of wives is a legitimate sign of
affluence and power in the African society.
The colonial missionary voice, however, provided
। . . ''
consistent opposition to polygamy invoking the
authority of the Bible, missionaries argued that the ऑ ''
practice was unethical and destructive of family life, ।
and they propagated the view that Africans had to be
coerced into abiding by the monogamous view of , ,
marriage favoured by western culture. In some । ई
instances, missionaries even dietated immediate औ
divorce for newly converted men who had already
entered into polygamous marriages. Unfortunately,
neither the missionary voice nor the scholarly voice
considered the views of African women important.
। ई ,
Although there was some awareness that women
regarded polygamy as both a curse and a blessing, the ,
distanced, impartial, scientific, perspective of an । औ
outside observer predominated both at the pulpit and
in scholarly writings. ई ।
Contemporary research in the social sciences has औ
begun to focus on the protagonist's voice in the study ।
of culture, recognizing that the views and experiences
of those who take part in a given reality ought receive
close examination. This privileging of the protagonist ।
seems appropriate, particularly given that women in

Africa have often used literacy productions to comment
on marriage, family and gender relations.

Which of the following statements best describes the
primary purpose of the passage ? ।
:
,
।

?
A Dsiigsnc uosfs p srcehsotilgaerl,yre wspoerkcts athnadt a vfifeluwe npcoely igna tmhey as a ,
African society
B TArfariccea nth peo olyrgigaimnsy of missionary opposition to
C Argue for imposing restrictions on polygamy
D Discuss multiple views on African polygamy and
distinguish them with contemporary research

Polygamy in Africa has been a popular topic of social

research over the past half century; it has been
analyzed by many distinguished minds and in various
well published works. In 1961, when Remi Clignet , ई
Q.No: 16 published his book 'Many Wives , Many Powers', he । 1961
was not alone in his view that in Africa co-wives may
be perceived as direct and indirect sources of incresed '' , ''
income and prestige. ई
By the 1970's, such arguments had become
crystallized and popular. Many other African scholars ई
who wrote on the subject became the new champions ।
of this philosophy. For example, in 1983, Jhon Mbiti
proclaimed that polygamy is an accepted and 1970 , औ औ
respectable institution sowing many useful social ।
purpose. Similarly, G.K. Nukunya, in his paper
। , 1983 ,
"Polygamy as a symbol of status", reiterated Mbiti's
idea that a plurality of wives is a legitimate sign of
affluence and power in the African society.
The colonial missionary voice, however, provided
। . . ''
consistent opposition to polygamy invoking the
authority of the Bible, missionaries argued that the ऑ ''
practice was unethical and destructive of family life, ।
and they propagated the view that Africans had to be
coerced into abiding by the monogamous view of , ,
marriage favoured by western culture. In some । ई
instances, missionaries even dietated immediate
औ
divorce for newly converted men who had already
entered into polygamous marriages. Unfortunately,
neither the missionary voice nor the scholarly voice
considered the views of African women important.
Although there was some awareness that women । ई ,
regarded polygamy as both a curse and a blessing, the ,
distanced, impartial, scientific, perspective of an । औ
outside observer predominated both at the pulpit and
in scholarly writings. ई ।
Contemporary research in the social sciences has औ
begun to focus on the protagonist's voice in the study
।
of culture, recognizing that the views and experiences
of those who take part in a given reality ought receive
close examination. This privileging of the protagonist ।
seems appropriate, particularly given that women in
Africa have often used literacy productions to comment
on marriage, family and gender relations.

The appropriate title of the passage could be:
।
:
,
।

:
A Missionaries and contemporary research
B Missionaries and scholars
C Women and polygamy
D Polygamy in Africa

Polygamy in Africa has been a popular topic of social
research over the past half century; it has been

analyzed by many distinguished minds and in various
well published works. In 1961, when Remi Clignet , ई
published his book 'Many Wives , Many Powers', he । 1961
Q.No: 17 was not alone in his view that in Africa co-wives may
'' , ''
be perceived as direct and indirect sources of incresed
income and prestige. ई
By the 1970's, such arguments had become ई
crystallized and popular. Many other African scholars
who wrote on the subject became the new champions ।
of this philosophy. For example, in 1983, Jhon Mbiti 1970 , औ औ
proclaimed that polygamy is an accepted and
respectable institution sowing many useful social ।
purpose. Similarly, G.K. Nukunya, in his paper । , 1983 ,
"Polygamy as a symbol of status", reiterated Mbiti's

idea that a plurality of wives is a legitimate sign of
affluence and power in the African society.
The colonial missionary voice, however, provided । . . ''
consistent opposition to polygamy invoking the
authority of the Bible, missionaries argued that the ऑ ''
practice was unethical and destructive of family life, ।
and they propagated the view that Africans had to be , ,
coerced into abiding by the monogamous view of
marriage favoured by western culture. In some । ई
instances, missionaries even dietated immediate औ
divorce for newly converted men who had already

entered into polygamous marriages. Unfortunately,
neither the missionary voice nor the scholarly voice
considered the views of African women important. । ई ,
Although there was some awareness that women
regarded polygamy as both a curse and a blessing, the ,
distanced, impartial, scientific, perspective of an । औ
outside observer predominated both at the pulpit and ई ।
in scholarly writings.
Contemporary research in the social sciences has औ
begun to focus on the protagonist's voice in the study ।
of culture, recognizing that the views and experiences

of those who take part in a given reality ought receive
close examination. This privileging of the protagonist ।
seems appropriate, particularly given that women in
Africa have often used literacy productions to comment
on marriage, family and gender relations.

The word 'affluence' in the passage is nearest in
meaning to: ।
:
,
।

'' ''
:
A Munificence
B Opulence
C Deprivation
D Impecunious

Polygamy in Africa has been a popular topic of social
research over the past half century; it has been

analyzed by many distinguished minds and in various
well published works. In 1961, when Remi Clignet , ई
published his book 'Many Wives , Many Powers', he । 1961
Q.No: 18 was not alone in his view that in Africa co-wives may
'' , ''
be perceived as direct and indirect sources of incresed
income and prestige. ई
By the 1970's, such arguments had become ई
crystallized and popular. Many other African scholars
who wrote on the subject became the new champions ।
of this philosophy. For example, in 1983, Jhon Mbiti 1970 , औ औ
proclaimed that polygamy is an accepted and
respectable institution sowing many useful social ।
purpose. Similarly, G.K. Nukunya, in his paper । , 1983 ,
"Polygamy as a symbol of status", reiterated Mbiti's

idea that a plurality of wives is a legitimate sign of
affluence and power in the African society.
The colonial missionary voice, however, provided । . . ''
consistent opposition to polygamy invoking the
authority of the Bible, missionaries argued that the ऑ ''
practice was unethical and destructive of family life, ।
and they propagated the view that Africans had to be , ,
coerced into abiding by the monogamous view of
marriage favoured by western culture. In some । ई
instances, missionaries even dietated immediate औ
divorce for newly converted men who had already

entered into polygamous marriages. Unfortunately,
neither the missionary voice nor the scholarly voice
considered the views of African women important. । ई ,
Although there was some awareness that women
regarded polygamy as both a curse and a blessing, the ,
distanced, impartial, scientific, perspective of an । औ
outside observer predominated both at the pulpit and ई ।
in scholarly writings.
Contemporary research in the social sciences has औ
begun to focus on the protagonist's voice in the study ।
of culture, recognizing that the views and experiences

of those who take part in a given reality ought receive
close examination. This privileging of the protagonist ।
seems appropriate, particularly given that women in
Africa have often used literacy productions to comment
on marriage, family and gender relations.

The phrase 'coerced into abiding by' means:
।
:
,
।

'' '' -
A Coaxed to marry
B Forced to arbitrate
C Compelled to follow
D Forced to leave

Q.No: 19 Weffheicchti voef cthoem fmolulonwiciantgio fna c?t ors is not a barrier in ?
A Rationality
B Emotional interference
C Cultural difference
D Pre conceived notions
Q.No: 20 Upward communication refers to communication from: :
A Superiors to superiors
B Subordinates to subordinates
C Superiors to subordinates
D Subordinates to superiors

Q.No: 21 Which one of the following pattern of communication is
most centralized? ?
A Wheel
B Chain
C Circle
D All channel

Q.No: 22 Wfashtiechst ?o ne of the following types of communication is ?
A Written
B Formal
C Vertical
D Grapevine

Q.No: 23 Identify the correct sequence of the following: :
A source, channel, message, receiver , , ,
B source, receiver, channel, message , , ,
C source, message, receiver, channel , , ,
D source, message, channel, receiver , , ,

Q.No: 24 The essence of an effective class room environment is: :
A Pin drop silence :
B Strict discipline
C Lively student-teacher interaction