English II · End Term · Jan 2026 · FN

**Read the following passage and answer the given subquestions.** In December 1993, my sister and parents arrived as refugees in Hamilton, Ontario. In the first couple of months, my parents attended English-language courses, while Kristina worked at Taco Bell, a purveyor of fast “ethnic” food, which she preferred to refer to as Taco Hell. Things were very complicated for them, what with the language my parents couldn’t speak, the generic shock of displacement, and a cold climate that was extremely unfriendly to randomly warm human interactions. For my parents, finding a job was a frightening operation of major proportions, but Hamilton is a steel-mill town teeming with job-hungry immigrants, where many of the natives are first-generation Canadians and therefore friendly, and supportive of their new compatriots. Soon enough, my parents did find work—Father at a steel mill, Mother as a superintendent in a large apartment building, in which many of the tenants were foreign-born. Yet within months, my parents started cataloguing the differences between us and them—we being Bosnians or ex-Yugoslavs, they being purely Canadian. That list of differences, theoretically endless, included items such as sour cream (our sour cream—mileram—was creamier and tastier than theirs); smiles (they smile, but don’t really mean it); babies (they do not bundle up their babies in severe cold); wet hair (they go out with their hair wet, foolishly exposing themselves to the possibility of lethal brain inflammation); clothes (their clothes fall apart after you wash them a few times), et cetera. My parents, of course, were not the only ones obsessing over the differences. Indeed, their social life at the beginning of their Canadian residence largely consisted of meeting people from the old country and exchanging and discussing the perceived dissimilarities. Once I listened to a family friend in what could fairly be called astonishment as he outlined a substratum of differences proceeding from his observation that we like to simmer our food for a long time (sarma, cabbage rolls, being a perfect example), while they just dip it in extremely hot oil and cook it in a blink. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. On the other hand, they didn’t really know how to live, which pointed at the ultimate, transcendental difference—we had soul, and they were soulless. The fact that—even if the food-preparation analysis made any sense—they did not love committing atrocities either and that we were at the center of a brutal, bloody war, which under no circumstances could be construed as love of life, didn’t at all trouble the good analyst. Excerpted from: Hemon, Aleksandar. The Book of My Lives. Farrar, Straus and Giroux, 2013.

What does the word “purveyor” in the phrase “a purveyor of fast ‘ethnic’ food” mean?

**Read the following passage and answer the given subquestions.** In December 1993, my sister and parents arrived as refugees in Hamilton, Ontario. In the first couple of months, my parents attended English-language courses, while Kristina worked at Taco Bell, a purveyor of fast “ethnic” food, which she preferred to refer to as Taco Hell. Things were very complicated for them, what with the language my parents couldn’t speak, the generic shock of displacement, and a cold climate that was extremely unfriendly to randomly warm human interactions. For my parents, finding a job was a frightening operation of major proportions, but Hamilton is a steel-mill town teeming with job-hungry immigrants, where many of the natives are first-generation Canadians and therefore friendly, and supportive of their new compatriots. Soon enough, my parents did find work—Father at a steel mill, Mother as a superintendent in a large apartment building, in which many of the tenants were foreign-born. Yet within months, my parents started cataloguing the differences between us and them—we being Bosnians or ex-Yugoslavs, they being purely Canadian. That list of differences, theoretically endless, included items such as sour cream (our sour cream—mileram—was creamier and tastier than theirs); smiles (they smile, but don’t really mean it); babies (they do not bundle up their babies in severe cold); wet hair (they go out with their hair wet, foolishly exposing themselves to the possibility of lethal brain inflammation); clothes (their clothes fall apart after you wash them a few times), et cetera. My parents, of course, were not the only ones obsessing over the differences. Indeed, their social life at the beginning of their Canadian residence largely consisted of meeting people from the old country and exchanging and discussing the perceived dissimilarities. Once I listened to a family friend in what could fairly be called astonishment as he outlined a substratum of differences proceeding from his observation that we like to simmer our food for a long time (sarma, cabbage rolls, being a perfect example), while they just dip it in extremely hot oil and cook it in a blink. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. On the other hand, they didn’t really know how to live, which pointed at the ultimate, transcendental difference—we had soul, and they were soulless. The fact that—even if the food-preparation analysis made any sense—they did not love committing atrocities either and that we were at the center of a brutal, bloody war, which under no circumstances could be construed as love of life, didn’t at all trouble the good analyst. Excerpted from: Hemon, Aleksandar. The Book of My Lives. Farrar, Straus and Giroux, 2013.

Select out the phrase that has a gerund in it. Yet within months,/ my parents/ started cataloguing/ the differences between us and them.

**Read the following passage and answer the given subquestions.** In December 1993, my sister and parents arrived as refugees in Hamilton, Ontario. In the first couple of months, my parents attended English-language courses, while Kristina worked at Taco Bell, a purveyor of fast “ethnic” food, which she preferred to refer to as Taco Hell. Things were very complicated for them, what with the language my parents couldn’t speak, the generic shock of displacement, and a cold climate that was extremely unfriendly to randomly warm human interactions. For my parents, finding a job was a frightening operation of major proportions, but Hamilton is a steel-mill town teeming with job-hungry immigrants, where many of the natives are first-generation Canadians and therefore friendly, and supportive of their new compatriots. Soon enough, my parents did find work—Father at a steel mill, Mother as a superintendent in a large apartment building, in which many of the tenants were foreign-born. Yet within months, my parents started cataloguing the differences between us and them—we being Bosnians or ex-Yugoslavs, they being purely Canadian. That list of differences, theoretically endless, included items such as sour cream (our sour cream—mileram—was creamier and tastier than theirs); smiles (they smile, but don’t really mean it); babies (they do not bundle up their babies in severe cold); wet hair (they go out with their hair wet, foolishly exposing themselves to the possibility of lethal brain inflammation); clothes (their clothes fall apart after you wash them a few times), et cetera. My parents, of course, were not the only ones obsessing over the differences. Indeed, their social life at the beginning of their Canadian residence largely consisted of meeting people from the old country and exchanging and discussing the perceived dissimilarities. Once I listened to a family friend in what could fairly be called astonishment as he outlined a substratum of differences proceeding from his observation that we like to simmer our food for a long time (sarma, cabbage rolls, being a perfect example), while they just dip it in extremely hot oil and cook it in a blink. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. On the other hand, they didn’t really know how to live, which pointed at the ultimate, transcendental difference—we had soul, and they were soulless. The fact that—even if the food-preparation analysis made any sense—they did not love committing atrocities either and that we were at the center of a brutal, bloody war, which under no circumstances could be construed as love of life, didn’t at all trouble the good analyst. Excerpted from: Hemon, Aleksandar. The Book of My Lives. Farrar, Straus and Giroux, 2013.

To whom did the narrator’s parents refer to as “we” when they obsessed over the differences between “us” and “them”?

**Read the following passage and answer the given subquestions.** In December 1993, my sister and parents arrived as refugees in Hamilton, Ontario. In the first couple of months, my parents attended English-language courses, while Kristina worked at Taco Bell, a purveyor of fast “ethnic” food, which she preferred to refer to as Taco Hell. Things were very complicated for them, what with the language my parents couldn’t speak, the generic shock of displacement, and a cold climate that was extremely unfriendly to randomly warm human interactions. For my parents, finding a job was a frightening operation of major proportions, but Hamilton is a steel-mill town teeming with job-hungry immigrants, where many of the natives are first-generation Canadians and therefore friendly, and supportive of their new compatriots. Soon enough, my parents did find work—Father at a steel mill, Mother as a superintendent in a large apartment building, in which many of the tenants were foreign-born. Yet within months, my parents started cataloguing the differences between us and them—we being Bosnians or ex-Yugoslavs, they being purely Canadian. That list of differences, theoretically endless, included items such as sour cream (our sour cream—mileram—was creamier and tastier than theirs); smiles (they smile, but don’t really mean it); babies (they do not bundle up their babies in severe cold); wet hair (they go out with their hair wet, foolishly exposing themselves to the possibility of lethal brain inflammation); clothes (their clothes fall apart after you wash them a few times), et cetera. My parents, of course, were not the only ones obsessing over the differences. Indeed, their social life at the beginning of their Canadian residence largely consisted of meeting people from the old country and exchanging and discussing the perceived dissimilarities. Once I listened to a family friend in what could fairly be called astonishment as he outlined a substratum of differences proceeding from his observation that we like to simmer our food for a long time (sarma, cabbage rolls, being a perfect example), while they just dip it in extremely hot oil and cook it in a blink. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. On the other hand, they didn’t really know how to live, which pointed at the ultimate, transcendental difference—we had soul, and they were soulless. The fact that—even if the food-preparation analysis made any sense—they did not love committing atrocities either and that we were at the center of a brutal, bloody war, which under no circumstances could be construed as love of life, didn’t at all trouble the good analyst. Excerpted from: Hemon, Aleksandar. The Book of My Lives. Farrar, Straus and Giroux, 2013.

Which of the following was not one among the items of difference that the narrator’s parents observed between “us” and “them”?

**Read the following passage and answer the given subquestions.** In December 1993, my sister and parents arrived as refugees in Hamilton, Ontario. In the first couple of months, my parents attended English-language courses, while Kristina worked at Taco Bell, a purveyor of fast “ethnic” food, which she preferred to refer to as Taco Hell. Things were very complicated for them, what with the language my parents couldn’t speak, the generic shock of displacement, and a cold climate that was extremely unfriendly to randomly warm human interactions. For my parents, finding a job was a frightening operation of major proportions, but Hamilton is a steel-mill town teeming with job-hungry immigrants, where many of the natives are first-generation Canadians and therefore friendly, and supportive of their new compatriots. Soon enough, my parents did find work—Father at a steel mill, Mother as a superintendent in a large apartment building, in which many of the tenants were foreign-born. Yet within months, my parents started cataloguing the differences between us and them—we being Bosnians or ex-Yugoslavs, they being purely Canadian. That list of differences, theoretically endless, included items such as sour cream (our sour cream—mileram—was creamier and tastier than theirs); smiles (they smile, but don’t really mean it); babies (they do not bundle up their babies in severe cold); wet hair (they go out with their hair wet, foolishly exposing themselves to the possibility of lethal brain inflammation); clothes (their clothes fall apart after you wash them a few times), et cetera. My parents, of course, were not the only ones obsessing over the differences. Indeed, their social life at the beginning of their Canadian residence largely consisted of meeting people from the old country and exchanging and discussing the perceived dissimilarities. Once I listened to a family friend in what could fairly be called astonishment as he outlined a substratum of differences proceeding from his observation that we like to simmer our food for a long time (sarma, cabbage rolls, being a perfect example), while they just dip it in extremely hot oil and cook it in a blink. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. On the other hand, they didn’t really know how to live, which pointed at the ultimate, transcendental difference—we had soul, and they were soulless. The fact that—even if the food-preparation analysis made any sense—they did not love committing atrocities either and that we were at the center of a brutal, bloody war, which under no circumstances could be construed as love of life, didn’t at all trouble the good analyst. Excerpted from: Hemon, Aleksandar. The Book of My Lives. Farrar, Straus and Giroux, 2013.

Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. This is a _____ sentence

**Read the following passage and answer the given subquestions.** In December 1993, my sister and parents arrived as refugees in Hamilton, Ontario. In the first couple of months, my parents attended English-language courses, while Kristina worked at Taco Bell, a purveyor of fast “ethnic” food, which she preferred to refer to as Taco Hell. Things were very complicated for them, what with the language my parents couldn’t speak, the generic shock of displacement, and a cold climate that was extremely unfriendly to randomly warm human interactions. For my parents, finding a job was a frightening operation of major proportions, but Hamilton is a steel-mill town teeming with job-hungry immigrants, where many of the natives are first-generation Canadians and therefore friendly, and supportive of their new compatriots. Soon enough, my parents did find work—Father at a steel mill, Mother as a superintendent in a large apartment building, in which many of the tenants were foreign-born. Yet within months, my parents started cataloguing the differences between us and them—we being Bosnians or ex-Yugoslavs, they being purely Canadian. That list of differences, theoretically endless, included items such as sour cream (our sour cream—mileram—was creamier and tastier than theirs); smiles (they smile, but don’t really mean it); babies (they do not bundle up their babies in severe cold); wet hair (they go out with their hair wet, foolishly exposing themselves to the possibility of lethal brain inflammation); clothes (their clothes fall apart after you wash them a few times), et cetera. My parents, of course, were not the only ones obsessing over the differences. Indeed, their social life at the beginning of their Canadian residence largely consisted of meeting people from the old country and exchanging and discussing the perceived dissimilarities. Once I listened to a family friend in what could fairly be called astonishment as he outlined a substratum of differences proceeding from his observation that we like to simmer our food for a long time (sarma, cabbage rolls, being a perfect example), while they just dip it in extremely hot oil and cook it in a blink. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. On the other hand, they didn’t really know how to live, which pointed at the ultimate, transcendental difference—we had soul, and they were soulless. The fact that—even if the food-preparation analysis made any sense—they did not love committing atrocities either and that we were at the center of a brutal, bloody war, which under no circumstances could be construed as love of life, didn’t at all trouble the good analyst. Excerpted from: Hemon, Aleksandar. The Book of My Lives. Farrar, Straus and Giroux, 2013.

In the phrase “a cold climate that was extremely unfriendly to randomly warm human interactions,” which of the following is NOT an adjective?

**Read the following passage and answer the given subquestions.** In December 1993, my sister and parents arrived as refugees in Hamilton, Ontario. In the first couple of months, my parents attended English-language courses, while Kristina worked at Taco Bell, a purveyor of fast “ethnic” food, which she preferred to refer to as Taco Hell. Things were very complicated for them, what with the language my parents couldn’t speak, the generic shock of displacement, and a cold climate that was extremely unfriendly to randomly warm human interactions. For my parents, finding a job was a frightening operation of major proportions, but Hamilton is a steel-mill town teeming with job-hungry immigrants, where many of the natives are first-generation Canadians and therefore friendly, and supportive of their new compatriots. Soon enough, my parents did find work—Father at a steel mill, Mother as a superintendent in a large apartment building, in which many of the tenants were foreign-born. Yet within months, my parents started cataloguing the differences between us and them—we being Bosnians or ex-Yugoslavs, they being purely Canadian. That list of differences, theoretically endless, included items such as sour cream (our sour cream—mileram—was creamier and tastier than theirs); smiles (they smile, but don’t really mean it); babies (they do not bundle up their babies in severe cold); wet hair (they go out with their hair wet, foolishly exposing themselves to the possibility of lethal brain inflammation); clothes (their clothes fall apart after you wash them a few times), et cetera. My parents, of course, were not the only ones obsessing over the differences. Indeed, their social life at the beginning of their Canadian residence largely consisted of meeting people from the old country and exchanging and discussing the perceived dissimilarities. Once I listened to a family friend in what could fairly be called astonishment as he outlined a substratum of differences proceeding from his observation that we like to simmer our food for a long time (sarma, cabbage rolls, being a perfect example), while they just dip it in extremely hot oil and cook it in a blink. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. On the other hand, they didn’t really know how to live, which pointed at the ultimate, transcendental difference—we had soul, and they were soulless. The fact that—even if the food-preparation analysis made any sense—they did not love committing atrocities either and that we were at the center of a brutal, bloody war, which under no circumstances could be construed as love of life, didn’t at all trouble the good analyst. Excerpted from: Hemon, Aleksandar. The Book of My Lives. Farrar, Straus and Giroux, 2013.

Fill in the blank using the correct option. The narrator’s father found employment _____.

**Read the following passage and answer the given subquestions.** In December 1993, my sister and parents arrived as refugees in Hamilton, Ontario. In the first couple of months, my parents attended English-language courses, while Kristina worked at Taco Bell, a purveyor of fast “ethnic” food, which she preferred to refer to as Taco Hell. Things were very complicated for them, what with the language my parents couldn’t speak, the generic shock of displacement, and a cold climate that was extremely unfriendly to randomly warm human interactions. For my parents, finding a job was a frightening operation of major proportions, but Hamilton is a steel-mill town teeming with job-hungry immigrants, where many of the natives are first-generation Canadians and therefore friendly, and supportive of their new compatriots. Soon enough, my parents did find work—Father at a steel mill, Mother as a superintendent in a large apartment building, in which many of the tenants were foreign-born. Yet within months, my parents started cataloguing the differences between us and them—we being Bosnians or ex-Yugoslavs, they being purely Canadian. That list of differences, theoretically endless, included items such as sour cream (our sour cream—mileram—was creamier and tastier than theirs); smiles (they smile, but don’t really mean it); babies (they do not bundle up their babies in severe cold); wet hair (they go out with their hair wet, foolishly exposing themselves to the possibility of lethal brain inflammation); clothes (their clothes fall apart after you wash them a few times), et cetera. My parents, of course, were not the only ones obsessing over the differences. Indeed, their social life at the beginning of their Canadian residence largely consisted of meeting people from the old country and exchanging and discussing the perceived dissimilarities. Once I listened to a family friend in what could fairly be called astonishment as he outlined a substratum of differences proceeding from his observation that we like to simmer our food for a long time (sarma, cabbage rolls, being a perfect example), while they just dip it in extremely hot oil and cook it in a blink. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. On the other hand, they didn’t really know how to live, which pointed at the ultimate, transcendental difference—we had soul, and they were soulless. The fact that—even if the food-preparation analysis made any sense—they did not love committing atrocities either and that we were at the center of a brutal, bloody war, which under no circumstances could be construed as love of life, didn’t at all trouble the good analyst. Excerpted from: Hemon, Aleksandar. The Book of My Lives. Farrar, Straus and Giroux, 2013.

Why, according to the narrator’s parents, is it foolish to go out with wet hair?

**Read the following passage and answer the given subquestions.** In December 1993, my sister and parents arrived as refugees in Hamilton, Ontario. In the first couple of months, my parents attended English-language courses, while Kristina worked at Taco Bell, a purveyor of fast “ethnic” food, which she preferred to refer to as Taco Hell. Things were very complicated for them, what with the language my parents couldn’t speak, the generic shock of displacement, and a cold climate that was extremely unfriendly to randomly warm human interactions. For my parents, finding a job was a frightening operation of major proportions, but Hamilton is a steel-mill town teeming with job-hungry immigrants, where many of the natives are first-generation Canadians and therefore friendly, and supportive of their new compatriots. Soon enough, my parents did find work—Father at a steel mill, Mother as a superintendent in a large apartment building, in which many of the tenants were foreign-born. Yet within months, my parents started cataloguing the differences between us and them—we being Bosnians or ex-Yugoslavs, they being purely Canadian. That list of differences, theoretically endless, included items such as sour cream (our sour cream—mileram—was creamier and tastier than theirs); smiles (they smile, but don’t really mean it); babies (they do not bundle up their babies in severe cold); wet hair (they go out with their hair wet, foolishly exposing themselves to the possibility of lethal brain inflammation); clothes (their clothes fall apart after you wash them a few times), et cetera. My parents, of course, were not the only ones obsessing over the differences. Indeed, their social life at the beginning of their Canadian residence largely consisted of meeting people from the old country and exchanging and discussing the perceived dissimilarities. Once I listened to a family friend in what could fairly be called astonishment as he outlined a substratum of differences proceeding from his observation that we like to simmer our food for a long time (sarma, cabbage rolls, being a perfect example), while they just dip it in extremely hot oil and cook it in a blink. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. On the other hand, they didn’t really know how to live, which pointed at the ultimate, transcendental difference—we had soul, and they were soulless. The fact that—even if the food-preparation analysis made any sense—they did not love committing atrocities either and that we were at the center of a brutal, bloody war, which under no circumstances could be construed as love of life, didn’t at all trouble the good analyst. Excerpted from: Hemon, Aleksandar. The Book of My Lives. Farrar, Straus and Giroux, 2013.

According to the narrator’s family friend, what is the ultimate, transcendental difference between “us” and “them”?

**Read the following passage and answer the given subquestions.** In December 1993, my sister and parents arrived as refugees in Hamilton, Ontario. In the first couple of months, my parents attended English-language courses, while Kristina worked at Taco Bell, a purveyor of fast “ethnic” food, which she preferred to refer to as Taco Hell. Things were very complicated for them, what with the language my parents couldn’t speak, the generic shock of displacement, and a cold climate that was extremely unfriendly to randomly warm human interactions. For my parents, finding a job was a frightening operation of major proportions, but Hamilton is a steel-mill town teeming with job-hungry immigrants, where many of the natives are first-generation Canadians and therefore friendly, and supportive of their new compatriots. Soon enough, my parents did find work—Father at a steel mill, Mother as a superintendent in a large apartment building, in which many of the tenants were foreign-born. Yet within months, my parents started cataloguing the differences between us and them—we being Bosnians or ex-Yugoslavs, they being purely Canadian. That list of differences, theoretically endless, included items such as sour cream (our sour cream—mileram—was creamier and tastier than theirs); smiles (they smile, but don’t really mean it); babies (they do not bundle up their babies in severe cold); wet hair (they go out with their hair wet, foolishly exposing themselves to the possibility of lethal brain inflammation); clothes (their clothes fall apart after you wash them a few times), et cetera. My parents, of course, were not the only ones obsessing over the differences. Indeed, their social life at the beginning of their Canadian residence largely consisted of meeting people from the old country and exchanging and discussing the perceived dissimilarities. Once I listened to a family friend in what could fairly be called astonishment as he outlined a substratum of differences proceeding from his observation that we like to simmer our food for a long time (sarma, cabbage rolls, being a perfect example), while they just dip it in extremely hot oil and cook it in a blink. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. On the other hand, they didn’t really know how to live, which pointed at the ultimate, transcendental difference—we had soul, and they were soulless. The fact that—even if the food-preparation analysis made any sense—they did not love committing atrocities either and that we were at the center of a brutal, bloody war, which under no circumstances could be construed as love of life, didn’t at all trouble the good analyst. Excerpted from: Hemon, Aleksandar. The Book of My Lives. Farrar, Straus and Giroux, 2013.

State true or false on the basis of your reading of the passage. Our simmering proclivities were reflective of our love of eating and, by extension and obviously, of our love of life. The narrator finds this food-preparation analysis sensible and agrees with it.

**Read the following email and answer the given subquestions.** From: X@mailbox.com To: director@chennaicorporation.com Subject: _____________: Stray Dog Issue in Saligramam _____________, I hope this email finds you well. I am writing to bring attention to a pressing concern in our community – the increasing number of stray dogs in Saligramam. This issue poses risks to public safety and the well-being of both residents and the animals. I kindly request your intervention to address this matter promptly. Implementing measures such as increased animal control efforts, sterilization programs, and public awareness campaigns would greatly contribute to resolving the situation. Your swift action on this issue is crucial, and I appreciate your attention to creating a safer environment for our community. _______________________________________. Best regards, X

Choose the appropriate option to prefix the Subject line.

**Read the following email and answer the given subquestions.** From: X@mailbox.com To: director@chennaicorporation.com Subject: _____________: Stray Dog Issue in Saligramam _____________, I hope this email finds you well. I am writing to bring attention to a pressing concern in our community – the increasing number of stray dogs in Saligramam. This issue poses risks to public safety and the well-being of both residents and the animals. I kindly request your intervention to address this matter promptly. Implementing measures such as increased animal control efforts, sterilization programs, and public awareness campaigns would greatly contribute to resolving the situation. Your swift action on this issue is crucial, and I appreciate your attention to creating a safer environment for our community. _______________________________________. Best regards, X

Choose the appropriate salutation.

**Read the following email and answer the given subquestions.** From: X@mailbox.com To: director@chennaicorporation.com Subject: _____________: Stray Dog Issue in Saligramam _____________, I hope this email finds you well. I am writing to bring attention to a pressing concern in our community – the increasing number of stray dogs in Saligramam. This issue poses risks to public safety and the well-being of both residents and the animals. I kindly request your intervention to address this matter promptly. Implementing measures such as increased animal control efforts, sterilization programs, and public awareness campaigns would greatly contribute to resolving the situation. Your swift action on this issue is crucial, and I appreciate your attention to creating a safer environment for our community. _______________________________________. Best regards, X

What word in the second paragraph of the email conveys an urgent tone?

**Read the following email and answer the given subquestions.** From: X@mailbox.com To: director@chennaicorporation.com Subject: _____________: Stray Dog Issue in Saligramam _____________, I hope this email finds you well. I am writing to bring attention to a pressing concern in our community – the increasing number of stray dogs in Saligramam. This issue poses risks to public safety and the well-being of both residents and the animals. I kindly request your intervention to address this matter promptly. Implementing measures such as increased animal control efforts, sterilization programs, and public awareness campaigns would greatly contribute to resolving the situation. Your swift action on this issue is crucial, and I appreciate your attention to creating a safer environment for our community. _______________________________________. Best regards, X

Suppose the corporation didn't respond even after a week. Which of the following statements would be appropriate to include in a reminder mail? Keep in mind that the stray dog problems are getting worse by the day but remember to keep the language clean and 'decent'.

**Read the following email and answer the given subquestions.** From: X@mailbox.com To: director@chennaicorporation.com Subject: _____________: Stray Dog Issue in Saligramam _____________, I hope this email finds you well. I am writing to bring attention to a pressing concern in our community – the increasing number of stray dogs in Saligramam. This issue poses risks to public safety and the well-being of both residents and the animals. I kindly request your intervention to address this matter promptly. Implementing measures such as increased animal control efforts, sterilization programs, and public awareness campaigns would greatly contribute to resolving the situation. Your swift action on this issue is crucial, and I appreciate your attention to creating a safer environment for our community. _______________________________________. Best regards, X

Choose an appropriate closing line for the mail.

Match the following.

Based on the above data, answer the given subquestions.

Aero-

Match the following.

Based on the above data, answer the given subquestions.

Geo-

Match the following.

Based on the above data, answer the given subquestions.

Hypo-

Match the following.

Based on the above data, answer the given subquestions.

Hemi-

Match the following.

Based on the above data, answer the given subquestions.

Inter-

**Fill in the blanks with correct expressions of numbers/values/quantity** India has made (1) _____________ progress in ending open defecation across the country, which significantly impacts improving water, sanitation and hygiene (WASH). In 2015, nearly half of India’s population of around 568 (2) ___________ people suffered the indignity of defecating in fields, forests, bodies of water, or other public spaces due to a lack of access to toilets. India alone accounted for 90 (3) ____________ of the people in South Asia and (4) _______________ half of the 1.2 billion people in the world that defecated in the open. UNICEF extended the objective of eradicating open defecation to effective solid and liquid waste management in all cities and villages. By 2019, according to the latest estimates, the number of people without access to toilets has reduced (5) _______________ by an estimated 450 million people. Based on the above data, answer the given subquestions.

Choose the correct answer for blank (1).

**Fill in the blanks with correct expressions of numbers/values/quantity** India has made (1) _____________ progress in ending open defecation across the country, which significantly impacts improving water, sanitation and hygiene (WASH). In 2015, nearly half of India’s population of around 568 (2) ___________ people suffered the indignity of defecating in fields, forests, bodies of water, or other public spaces due to a lack of access to toilets. India alone accounted for 90 (3) ____________ of the people in South Asia and (4) _______________ half of the 1.2 billion people in the world that defecated in the open. UNICEF extended the objective of eradicating open defecation to effective solid and liquid waste management in all cities and villages. By 2019, according to the latest estimates, the number of people without access to toilets has reduced (5) _______________ by an estimated 450 million people. Based on the above data, answer the given subquestions.

Choose the correct answer for blank (2).

**Fill in the blanks with correct expressions of numbers/values/quantity** India has made (1) _____________ progress in ending open defecation across the country, which significantly impacts improving water, sanitation and hygiene (WASH). In 2015, nearly half of India’s population of around 568 (2) ___________ people suffered the indignity of defecating in fields, forests, bodies of water, or other public spaces due to a lack of access to toilets. India alone accounted for 90 (3) ____________ of the people in South Asia and (4) _______________ half of the 1.2 billion people in the world that defecated in the open. UNICEF extended the objective of eradicating open defecation to effective solid and liquid waste management in all cities and villages. By 2019, according to the latest estimates, the number of people without access to toilets has reduced (5) _______________ by an estimated 450 million people. Based on the above data, answer the given subquestions.

Choose the correct answer for blank (3).

**Fill in the blanks with correct expressions of numbers/values/quantity** India has made (1) _____________ progress in ending open defecation across the country, which significantly impacts improving water, sanitation and hygiene (WASH). In 2015, nearly half of India’s population of around 568 (2) ___________ people suffered the indignity of defecating in fields, forests, bodies of water, or other public spaces due to a lack of access to toilets. India alone accounted for 90 (3) ____________ of the people in South Asia and (4) _______________ half of the 1.2 billion people in the world that defecated in the open. UNICEF extended the objective of eradicating open defecation to effective solid and liquid waste management in all cities and villages. By 2019, according to the latest estimates, the number of people without access to toilets has reduced (5) _______________ by an estimated 450 million people. Based on the above data, answer the given subquestions.

Choose the correct answer for blank (4).

**Fill in the blanks with correct expressions of numbers/values/quantity** India has made (1) _____________ progress in ending open defecation across the country, which significantly impacts improving water, sanitation and hygiene (WASH). In 2015, nearly half of India’s population of around 568 (2) ___________ people suffered the indignity of defecating in fields, forests, bodies of water, or other public spaces due to a lack of access to toilets. India alone accounted for 90 (3) ____________ of the people in South Asia and (4) _______________ half of the 1.2 billion people in the world that defecated in the open. UNICEF extended the objective of eradicating open defecation to effective solid and liquid waste management in all cities and villages. By 2019, according to the latest estimates, the number of people without access to toilets has reduced (5) _______________ by an estimated 450 million people. Based on the above data, answer the given subquestions.

Choose the correct answer for blank (5).

Read the conversation given below and fill in the blanks with the appropriate discourse markers. Observe the tone and the punctuation of the passage and choose only the most fitting answer for every blank. Policeman: Does Jake Brockman live here? Mother: Uh…yes. Is there a problem? Mother (inside, to her son): There is a policeman here to see you. Son: Ugh bollocks! Mother: Would you care to expand on that? Son: [i] _____, there was this incident. Tommo turned up with an old bag of fireworks and he thought it’d be a laugh if we let off this rocket. [ii] _____, he kind of crashed it into the doors of a church. Mother: What the…Did anyone see this? Son: [iii] _____, the people walking out of the carol service soiree. Mother: What?! Son: [iv] _____! No one got hurt. I mean, the donkey panicked a bit. Mother: Donkey?! Son: It’s okay, he didn’t have Mary on his back. Although it did run off and knock over one of the three wise men. [v] _____, he was fine as well! Transcribed from: “It's Not a Christmas Party Until The Police Show Up | Outnumbered.” YouTube, uploaded by Hat Trick, 23 Dec. 2020. Based on the above data, answer the given subquestions.

Fill in blank [i] with the most fitting discourse marker among the options given below.

Read the conversation given below and fill in the blanks with the appropriate discourse markers. Observe the tone and the punctuation of the passage and choose only the most fitting answer for every blank. Policeman: Does Jake Brockman live here? Mother: Uh…yes. Is there a problem? Mother (inside, to her son): There is a policeman here to see you. Son: Ugh bollocks! Mother: Would you care to expand on that? Son: [i] _____, there was this incident. Tommo turned up with an old bag of fireworks and he thought it’d be a laugh if we let off this rocket. [ii] _____, he kind of crashed it into the doors of a church. Mother: What the…Did anyone see this? Son: [iii] _____, the people walking out of the carol service soiree. Mother: What?! Son: [iv] _____! No one got hurt. I mean, the donkey panicked a bit. Mother: Donkey?! Son: It’s okay, he didn’t have Mary on his back. Although it did run off and knock over one of the three wise men. [v] _____, he was fine as well! Transcribed from: “It's Not a Christmas Party Until The Police Show Up | Outnumbered.” YouTube, uploaded by Hat Trick, 23 Dec. 2020. Based on the above data, answer the given subquestions.

Fill in blank [ii] with the most fitting discourse marker among the options given below.

Read the conversation given below and fill in the blanks with the appropriate discourse markers. Observe the tone and the punctuation of the passage and choose only the most fitting answer for every blank. Policeman: Does Jake Brockman live here? Mother: Uh…yes. Is there a problem? Mother (inside, to her son): There is a policeman here to see you. Son: Ugh bollocks! Mother: Would you care to expand on that? Son: [i] _____, there was this incident. Tommo turned up with an old bag of fireworks and he thought it’d be a laugh if we let off this rocket. [ii] _____, he kind of crashed it into the doors of a church. Mother: What the…Did anyone see this? Son: [iii] _____, the people walking out of the carol service soiree. Mother: What?! Son: [iv] _____! No one got hurt. I mean, the donkey panicked a bit. Mother: Donkey?! Son: It’s okay, he didn’t have Mary on his back. Although it did run off and knock over one of the three wise men. [v] _____, he was fine as well! Transcribed from: “It's Not a Christmas Party Until The Police Show Up | Outnumbered.” YouTube, uploaded by Hat Trick, 23 Dec. 2020. Based on the above data, answer the given subquestions.

Fill in blank [iii] with the most fitting discourse marker among the options given below.

Read the conversation given below and fill in the blanks with the appropriate discourse markers. Observe the tone and the punctuation of the passage and choose only the most fitting answer for every blank. Policeman: Does Jake Brockman live here? Mother: Uh…yes. Is there a problem? Mother (inside, to her son): There is a policeman here to see you. Son: Ugh bollocks! Mother: Would you care to expand on that? Son: [i] _____, there was this incident. Tommo turned up with an old bag of fireworks and he thought it’d be a laugh if we let off this rocket. [ii] _____, he kind of crashed it into the doors of a church. Mother: What the…Did anyone see this? Son: [iii] _____, the people walking out of the carol service soiree. Mother: What?! Son: [iv] _____! No one got hurt. I mean, the donkey panicked a bit. Mother: Donkey?! Son: It’s okay, he didn’t have Mary on his back. Although it did run off and knock over one of the three wise men. [v] _____, he was fine as well! Transcribed from: “It's Not a Christmas Party Until The Police Show Up | Outnumbered.” YouTube, uploaded by Hat Trick, 23 Dec. 2020. Based on the above data, answer the given subquestions.

Fill in blank [iv] with the most fitting discourse marker among the options given below.

Read the conversation given below and fill in the blanks with the appropriate discourse markers. Observe the tone and the punctuation of the passage and choose only the most fitting answer for every blank. Policeman: Does Jake Brockman live here? Mother: Uh…yes. Is there a problem? Mother (inside, to her son): There is a policeman here to see you. Son: Ugh bollocks! Mother: Would you care to expand on that? Son: [i] _____, there was this incident. Tommo turned up with an old bag of fireworks and he thought it’d be a laugh if we let off this rocket. [ii] _____, he kind of crashed it into the doors of a church. Mother: What the…Did anyone see this? Son: [iii] _____, the people walking out of the carol service soiree. Mother: What?! Son: [iv] _____! No one got hurt. I mean, the donkey panicked a bit. Mother: Donkey?! Son: It’s okay, he didn’t have Mary on his back. Although it did run off and knock over one of the three wise men. [v] _____, he was fine as well! Transcribed from: “It's Not a Christmas Party Until The Police Show Up | Outnumbered.” YouTube, uploaded by Hat Trick, 23 Dec. 2020. Based on the above data, answer the given subquestions.

Fill in blank [v] with the most fitting discourse marker among the options given below.

**Below are parts of an essay, “The Free Dogs of India” from Aeon, which argues for rethinking** **dominant attitudes towards free-living dogs. Read the paragraphs and answer the given** **subquestions .** Unbound by human owners and the constraints of petdom, they live the doggiest of dog lives: they sleep when they want, mingle with friends they choose, pee when the urge hits, and eat when hungry – as long as food can be found. Wandering the streets of Chennai in southern India, we saw them dozing alone or in company on pavements, seeking shelter from the heat under a van, watching children playing on the beach, or being cared for by local residents. Part of Indian street life, these free-living dogs stand in stark contrast to the culture of pet ownership found in the West. Not only do they defy the image of the out-of-control and marauding canine stalking the sensationalist articles of 19th-century newspapers in Western Europe and North America, they ask us to question our sanitised cities and stewardship of a world with nature at so much risk. India’s robust street dogs also challenge the supposed superiority of pedigree that dominates dog breeding today. One of us recently adopted a street dog from Romania. Bell Kanmani was brought to the United Kingdom by one of the many charities picking up street dogs there and finding them new homes abroad. While walking her in the UK, Bell Kanmani’s human is regularly confronted with the question ‘What breed is your dog?’ The response that she is just a ‘dog’ only serves to prompt further speculation about what mix of breeds she might be: everything from a collie to a Jack Russell. Having grown up in India, Kanmani’s human finds strange, and rather disturbing, this idea of dogs as necessarily belonging to a particular breed or mixture of breeds. She is familiar with dogs who have lineages free of any human breeding, not necessarily belonging to humans or doing what humans command them to. These unowned and breed-free dogs are now often known as street or village dogs, or – our preferred term – free-living dogs. Too often in the West, dogs are seen through the prism of pedigree, and connected to their owner via collars and leashes. All too often, the realities of how dogs and humans live together in the Global South are overlooked. As a country with a significant street-dog population, India is a good place from which to explore how humans and canines share street life in cooperative ways that move beyond images of free-living dogs as dangerous. Exposing the reality is crucial, given the rising media calls for culling Indian street dogs, exposing them to rhetorical and actual violence. The condemnation of street dogs as risky and unwelcome is rooted in colonial attitudes, and overlooks complex and varied everyday interactions, often positive, between dogs and humans. Discussing their lived experience will help the dogs themselves, and also help us reflect on how humankind can share the planet with all the other creatures who live on it.

What rationale does the passage argue for the description of free-living dogs in Chennai in its opening paragraph? i. While walking her in the UK, Bell Kanmani’s human is regularly confronted with the question ‘What breed is your dog?’ ii. As a country with a significant street-dog population, India is a good place from which to explore how humans and canines share street life in cooperative ways that move beyond images of free-living dogs as dangerous. iii. Discussing their lived experience will help the dogs themselves, and also help us reflect on how humankind can share the planet with all the other creatures who live on it.

**Below are parts of an essay, “The Free Dogs of India” from Aeon, which argues for rethinking** **dominant attitudes towards free-living dogs. Read the paragraphs and answer the given** **subquestions .** Unbound by human owners and the constraints of petdom, they live the doggiest of dog lives: they sleep when they want, mingle with friends they choose, pee when the urge hits, and eat when hungry – as long as food can be found. Wandering the streets of Chennai in southern India, we saw them dozing alone or in company on pavements, seeking shelter from the heat under a van, watching children playing on the beach, or being cared for by local residents. Part of Indian street life, these free-living dogs stand in stark contrast to the culture of pet ownership found in the West. Not only do they defy the image of the out-of-control and marauding canine stalking the sensationalist articles of 19th-century newspapers in Western Europe and North America, they ask us to question our sanitised cities and stewardship of a world with nature at so much risk. India’s robust street dogs also challenge the supposed superiority of pedigree that dominates dog breeding today. One of us recently adopted a street dog from Romania. Bell Kanmani was brought to the United Kingdom by one of the many charities picking up street dogs there and finding them new homes abroad. While walking her in the UK, Bell Kanmani’s human is regularly confronted with the question ‘What breed is your dog?’ The response that she is just a ‘dog’ only serves to prompt further speculation about what mix of breeds she might be: everything from a collie to a Jack Russell. Having grown up in India, Kanmani’s human finds strange, and rather disturbing, this idea of dogs as necessarily belonging to a particular breed or mixture of breeds. She is familiar with dogs who have lineages free of any human breeding, not necessarily belonging to humans or doing what humans command them to. These unowned and breed-free dogs are now often known as street or village dogs, or – our preferred term – free-living dogs. Too often in the West, dogs are seen through the prism of pedigree, and connected to their owner via collars and leashes. All too often, the realities of how dogs and humans live together in the Global South are overlooked. As a country with a significant street-dog population, India is a good place from which to explore how humans and canines share street life in cooperative ways that move beyond images of free-living dogs as dangerous. Exposing the reality is crucial, given the rising media calls for culling Indian street dogs, exposing them to rhetorical and actual violence. The condemnation of street dogs as risky and unwelcome is rooted in colonial attitudes, and overlooks complex and varied everyday interactions, often positive, between dogs and humans. Discussing their lived experience will help the dogs themselves, and also help us reflect on how humankind can share the planet with all the other creatures who live on it.

Select the phrase that clearly transitions the text from describing to arguing a point.

**Below are parts of an essay, “The Free Dogs of India” from Aeon, which argues for rethinking** **dominant attitudes towards free-living dogs. Read the paragraphs and answer the given** **subquestions .** Unbound by human owners and the constraints of petdom, they live the doggiest of dog lives: they sleep when they want, mingle with friends they choose, pee when the urge hits, and eat when hungry – as long as food can be found. Wandering the streets of Chennai in southern India, we saw them dozing alone or in company on pavements, seeking shelter from the heat under a van, watching children playing on the beach, or being cared for by local residents. Part of Indian street life, these free-living dogs stand in stark contrast to the culture of pet ownership found in the West. Not only do they defy the image of the out-of-control and marauding canine stalking the sensationalist articles of 19th-century newspapers in Western Europe and North America, they ask us to question our sanitised cities and stewardship of a world with nature at so much risk. India’s robust street dogs also challenge the supposed superiority of pedigree that dominates dog breeding today. One of us recently adopted a street dog from Romania. Bell Kanmani was brought to the United Kingdom by one of the many charities picking up street dogs there and finding them new homes abroad. While walking her in the UK, Bell Kanmani’s human is regularly confronted with the question ‘What breed is your dog?’ The response that she is just a ‘dog’ only serves to prompt further speculation about what mix of breeds she might be: everything from a collie to a Jack Russell. Having grown up in India, Kanmani’s human finds strange, and rather disturbing, this idea of dogs as necessarily belonging to a particular breed or mixture of breeds. She is familiar with dogs who have lineages free of any human breeding, not necessarily belonging to humans or doing what humans command them to. These unowned and breed-free dogs are now often known as street or village dogs, or – our preferred term – free-living dogs. Too often in the West, dogs are seen through the prism of pedigree, and connected to their owner via collars and leashes. All too often, the realities of how dogs and humans live together in the Global South are overlooked. As a country with a significant street-dog population, India is a good place from which to explore how humans and canines share street life in cooperative ways that move beyond images of free-living dogs as dangerous. Exposing the reality is crucial, given the rising media calls for culling Indian street dogs, exposing them to rhetorical and actual violence. The condemnation of street dogs as risky and unwelcome is rooted in colonial attitudes, and overlooks complex and varied everyday interactions, often positive, between dogs and humans. Discussing their lived experience will help the dogs themselves, and also help us reflect on how humankind can share the planet with all the other creatures who live on it.

Identify the abstract noun that carries argumentative weight in the sentence: “The condemnation of street dogs as risky and unwelcome is rooted in colonial attitudes.”

**Below are parts of an essay, “The Free Dogs of India” from Aeon, which argues for rethinking** **dominant attitudes towards free-living dogs. Read the paragraphs and answer the given** **subquestions .** Unbound by human owners and the constraints of petdom, they live the doggiest of dog lives: they sleep when they want, mingle with friends they choose, pee when the urge hits, and eat when hungry – as long as food can be found. Wandering the streets of Chennai in southern India, we saw them dozing alone or in company on pavements, seeking shelter from the heat under a van, watching children playing on the beach, or being cared for by local residents. Part of Indian street life, these free-living dogs stand in stark contrast to the culture of pet ownership found in the West. Not only do they defy the image of the out-of-control and marauding canine stalking the sensationalist articles of 19th-century newspapers in Western Europe and North America, they ask us to question our sanitised cities and stewardship of a world with nature at so much risk. India’s robust street dogs also challenge the supposed superiority of pedigree that dominates dog breeding today. One of us recently adopted a street dog from Romania. Bell Kanmani was brought to the United Kingdom by one of the many charities picking up street dogs there and finding them new homes abroad. While walking her in the UK, Bell Kanmani’s human is regularly confronted with the question ‘What breed is your dog?’ The response that she is just a ‘dog’ only serves to prompt further speculation about what mix of breeds she might be: everything from a collie to a Jack Russell. Having grown up in India, Kanmani’s human finds strange, and rather disturbing, this idea of dogs as necessarily belonging to a particular breed or mixture of breeds. She is familiar with dogs who have lineages free of any human breeding, not necessarily belonging to humans or doing what humans command them to. These unowned and breed-free dogs are now often known as street or village dogs, or – our preferred term – free-living dogs. Too often in the West, dogs are seen through the prism of pedigree, and connected to their owner via collars and leashes. All too often, the realities of how dogs and humans live together in the Global South are overlooked. As a country with a significant street-dog population, India is a good place from which to explore how humans and canines share street life in cooperative ways that move beyond images of free-living dogs as dangerous. Exposing the reality is crucial, given the rising media calls for culling Indian street dogs, exposing them to rhetorical and actual violence. The condemnation of street dogs as risky and unwelcome is rooted in colonial attitudes, and overlooks complex and varied everyday interactions, often positive, between dogs and humans. Discussing their lived experience will help the dogs themselves, and also help us reflect on how humankind can share the planet with all the other creatures who live on it.

Which sentence most accurately conveys the author’s argument regarding colonial attitudes?

**Below are parts of an essay, “The Free Dogs of India” from Aeon, which argues for rethinking** **dominant attitudes towards free-living dogs. Read the paragraphs and answer the given** **subquestions .** Unbound by human owners and the constraints of petdom, they live the doggiest of dog lives: they sleep when they want, mingle with friends they choose, pee when the urge hits, and eat when hungry – as long as food can be found. Wandering the streets of Chennai in southern India, we saw them dozing alone or in company on pavements, seeking shelter from the heat under a van, watching children playing on the beach, or being cared for by local residents. Part of Indian street life, these free-living dogs stand in stark contrast to the culture of pet ownership found in the West. Not only do they defy the image of the out-of-control and marauding canine stalking the sensationalist articles of 19th-century newspapers in Western Europe and North America, they ask us to question our sanitised cities and stewardship of a world with nature at so much risk. India’s robust street dogs also challenge the supposed superiority of pedigree that dominates dog breeding today. One of us recently adopted a street dog from Romania. Bell Kanmani was brought to the United Kingdom by one of the many charities picking up street dogs there and finding them new homes abroad. While walking her in the UK, Bell Kanmani’s human is regularly confronted with the question ‘What breed is your dog?’ The response that she is just a ‘dog’ only serves to prompt further speculation about what mix of breeds she might be: everything from a collie to a Jack Russell. Having grown up in India, Kanmani’s human finds strange, and rather disturbing, this idea of dogs as necessarily belonging to a particular breed or mixture of breeds. She is familiar with dogs who have lineages free of any human breeding, not necessarily belonging to humans or doing what humans command them to. These unowned and breed-free dogs are now often known as street or village dogs, or – our preferred term – free-living dogs. Too often in the West, dogs are seen through the prism of pedigree, and connected to their owner via collars and leashes. All too often, the realities of how dogs and humans live together in the Global South are overlooked. As a country with a significant street-dog population, India is a good place from which to explore how humans and canines share street life in cooperative ways that move beyond images of free-living dogs as dangerous. Exposing the reality is crucial, given the rising media calls for culling Indian street dogs, exposing them to rhetorical and actual violence. The condemnation of street dogs as risky and unwelcome is rooted in colonial attitudes, and overlooks complex and varied everyday interactions, often positive, between dogs and humans. Discussing their lived experience will help the dogs themselves, and also help us reflect on how humankind can share the planet with all the other creatures who live on it.

“Not only do they defy the image of the out-of-control and marauding canine stalking the sensationalist articles of 19th-century newspapers in Western Europe and North America, they ask us to question our sanitised cities and stewardship of a world with nature at so much risk. ”Why is the “not only … but also” structure important here? i. It introduces a historical reference to strengthen the argument ii. It links the example of dogs to a broader ecological and ethical concern iii. It weakens the argument by making it too general

Study the unpunctuated sentences in List 1. Their correctly punctuated forms are available in either List 2 or List 3. Match the sentences to their correctly punctuated forms.

Based on the above data, answer the given subquestions.

Match sentence [1] to its correctly punctuated form. Refer to the table of sentences for the options in full. You were worried that the chief guest would not be here in time for the inauguration weren’t you Yes thankfully he showed up on time.

Study the unpunctuated sentences in List 1. Their correctly punctuated forms are available in either List 2 or List 3. Match the sentences to their correctly punctuated forms.

Based on the above data, answer the given subquestions.

Match sentence [2] to its correctly punctuated form. Refer to the table of sentences for the options in full. Her husband is a very good cook For yesterdays dinner he made bread soup and tater tots.

Study the unpunctuated sentences in List 1. Their correctly punctuated forms are available in either List 2 or List 3. Match the sentences to their correctly punctuated forms.

Based on the above data, answer the given subquestions.

Match sentence [3] to its correctly punctuated form. Refer to the table of sentences for the options in full. He said I am going to a football game today

Study the unpunctuated sentences in List 1. Their correctly punctuated forms are available in either List 2 or List 3. Match the sentences to their correctly punctuated forms.

Based on the above data, answer the given subquestions.

Match sentence [4] to its correctly punctuated form. Refer to the table of sentences for the options in full. Akhil can you please buy some eggs on your way home I already got the milk the vegetables and the bananas

Study the unpunctuated sentences in List 1. Their correctly punctuated forms are available in either List 2 or List 3. Match the sentences to their correctly punctuated forms.

Based on the above data, answer the given subquestions.

Match sentence [5] to its correctly punctuated form. Refer to the table of sentences for the options in full. Aditi whispered Sharma Uncle whom we just saw downstairs has a daughter who is a lawyer in the US.

‘The displayed ornaments glittered in the dazzling lights.’ The verb in this sentence is:

Choose the correct reported speech ‘Whom did you see?’ Prema asked

Reduction of a word to one of its parts is called _____.

Which of the following is an example of middle clipping?

Bungalow, loot, and pyjamas are English words from:

He can speak many languages, ______?

They will get the slots if they pay for them upfront. This is a ___ sentence.

Positive: They have visited that museum before. Negative: They _____ visited that museum before.

Find the option that shows the correct passive voice form of the sentence below. They are organizing the annual fundraiser.

____ books are available in the library.

Identify the tense and aspect from the following sentence. I have been living here since 2010.

(i) Traditionally, farmers have used a variety of methods to protect their crops from pests and diseases. With the use of chemicals, crop losses and prices have declined (ii) dramatically.” Of the two words in italics

“The cafe was like a battleship stripped for action.” The figure of speech used here is

Identify the adjunct in the following sentence. I’ll come after I have had my breakfast.

While the police were searching the neighborhood, he was inside the house, which was close to the shopping center. Here the subordinate clause is

Choose the correct modal verb to fill in the blank. See the hint or context provided and choose only the most appropriate option to fill the blank. All books and personal belongings _____ be shown to the staff at the library exits whenever required to do so. Hint: Non-personal obligation in the form of a rule

The team members were tested positive. ___, the match was called off.

“They want to see what all the fuss is about.” In this sentence, the clause ‘what all the fuss is about’ is the object of the verb ______________.

I am worried about ______the presentation was well received.

Which of the following sentences are grammatically sound?