DUET Last 10 Years 2011-2021 Question Papers With Answer Key || Delhi University Entrance Test conducted by the NTA
| Sr.No | Question Id | Question Description | Question Body | Options |
|---|---|---|---|---|
| 1 | 13391 | DU_J19_MA_SOCIO_Q01 | What is common sociologically to the following set of items: turbans and burqas | 23561: Both head covers , 23562:Both banned in schools , 23563:Both symbols , 23564:All |
| 2 | 13392 | DU_J19_MA_SOCIO_Q02 | What is different sociologically in the following set of items: football and wrestling | 23565: They have fan clubs , 23566:They are international , 23567:They sport individual , 23568:All |
| 3 | 13393 | DU_J19_MA_SOCIO_Q03 | There are a large number of women in sociology and few in engineering. This reflects | 23569: Different capabilities women , 23570:Individual , 23571:Gendered occupations , 23572:So high demand |
| 4 | 13394 | DU_J19_MA_SOCIO_Q04 | Deduction as a method refers to: | 23573:The adding up instances general concept , 23574:The particular in reference or principle , 23575:Inferring the conclusion greater general premises , 23576:The particular in reference or principle which the no greater the premises |
| 5 | 13395 | DU_J19_MA_SOCIO_Q05 | Which of the following is not true | 23577:If the change of not involving international not referred migration. , 23578:International migration only by the the origin also by the the destination |
| 6 | 13396 | DU_J19_MA_SOCIO_Q06 | Cricket fans may be forgiven for not noticing the caste differences in Indian cricket, but as the country takes a leading role in the sport worldwide, questions are being asked. Why is the national team made up mostly of high caste players? In the Indian Test team's nearly 86-year history only four low-caste dalits, formerly the "untouchables", players have made the national team out of 289…. A recent article in Mumbai's Political and Economic Weekly raised the question of affirmative action calling on selectors to take a leaf from South Africa, which two years ago decreed the national team must include six players of colour. (Source: FirstRanker.com ) Now read the following statements 1. International sports is concerned about the ethnic composition of teams 2. Indian cricket has been dominated by upper castes 3. One solution to inequality in access to cricket could be reservation for dalits in the Indian cricket team 4. There must be ten percent reservation for economically depressed classes because cricket is an expensive game Which of the following is true based on the passage | 23579:Mig are made isolated in by larger families and , 23580:Necessary easier for find jobs in countries. , 23581:1 , 23582:1,2 , 23583:1,3 , 23584:2,3 |
| 5 | 13395 | DU_J19_MA_SOCIO_Q05 | Which of the following is not true | 23585:1,2,3 |
| 7 | 13397 | DU_J19_MA_SOCIO_Q07 | Some American Executives visiting Japan have expressed surprise that so many Japanese directors are unable to explain the details of their own enterprise. They rely cheerfully on their beloved and trusted subordinates to run the business. One would have to search widely in Japan to find the company, so common in the west, run by only one or two men at the top while the employees act as simple tools. It follows from this that: 1. Japanese and American enterprises have very different leadership structures 2. Japanese directors do not work much 3. Relations between employers and employees are very strong in the Japanese business enterprise. 4. Business enterprises are culturally neutral Choose the appropriate option: | 23586: 2 and 4 , 23587:1 and 3 23588:3 only |
| 8 | 13398 | DU_J19_MA_SOCIO_Q08 | Seventeen of the hottest years in history were all within the last 18 years … Changing climate will “affect human health with primarily negative consequences” (IPCC). These facts and figures can feel dense and impersonal, but we must remember there are people already suffering the consequences of that data, people like my patients in rural India. (Source: Anup Agarwal and Jennifer Bass, Climate Change has made healthcare a bigger concern for vulnerable communities. The Wire, 16 February 2019.) 1. Climate Change affects all individuals equally 2. Climate change cannot be seen through its individual impacts but only mass data 3. Climate Change impacts vulnerable communities more 4. Climate change has impacts on human health Based on the passage and the statements which follow which of the following is correct | 23589:1 and 2 , 23590:1 and 4 , 23591:2 and 3 , 23592:3 and 4 |
| 9 | 13399 | DU_J19_MA_SOCIO_Q09 | The influence of the city continues to be dominant in our civilization. But the urban and rural communities cannot be viewed as always standing apart, in relative isolation and frequently in antagonism. For there is a tendency for these two types of social organization and human environment to coalesce, a trend according to one Sociologist “in which the specifically urban and rural traits are merged together, preserving the plusses of both and decreasing the shortcomings of each of these agglomerations. This new trend is emerging in only a few regions and countries, but it is bound to develop more and more, creating a new form of socio-cultural world.” (Source: MacIver and Page. 2007. Society: An Introductory Analysis. New Delhi: MacMillan, pg. 341). Choose the option which best communicates the central meaning of the passage. | 23593:The difference and rural , 23594:The conflict where rural communities together , 23595:Society either rural communities together , 23596:The social world urban communities |
| 10 | 13400 | DU_J19_MA_SOCIO_Q10 | A review of the growth of sociology in India from the perspective of dominant theoretical innovations, changes in methodology and technique, its interactions with other social sciences, its own infrastructure as a profession, and the contribution that all these tendencies have made to the ‘universalization’ of this discipline during the period of a quarter of a century (1952-77) cannot be undertaken meaningfully without a framework of analysis that would be of a sociology of knowledge within the context of history. Colonialism, and its impact on the intellectual and cultural traditions in India, of which sociology and other social sciences are at a certain level manifestations, provides an important historical backdrop for its theoretic, ideological and professional evaluation. (Source: Singh, Y. 2004. Ideology and Theory in Indian Sociology. New Delhi: Rawat Publications,pg95). Choose the option which best communicates the central meaning of the passage. | 23597:The India is showing interaction colonial history different countries , 23598:India primarily a British colony , 23599:India primarily a Indian culture intellectual , 23600:The India can primarily a methodology theoretical |
| 11 | 13401 | DU_J19_MA_SOCIO_Q11 | Zidane and Mbappé bookend a couple of decades where the ethnic make up of the national team has come under fierce scrutiny, often taking worringly racist forms…Questions about the French team’s ethnic credentials were present even before their 1998 victory against Brazil. The far-right leader of the Front National (FN), Jean-Marie Le Pen argued that some in the team were “foreigners” who didn’t know how to sing the national anthem. When Le Pen made it to the second round of the presidential election in 2002, some of the world cup-winning footballers, including the captain, Marcel Desailly, campaigned hard against him. (Source: FirstRanker.com ) This passage suggests | 23601:Sports Identity , 23602:The team is composed foreigners patriotism , 23603:The anti-football , 23604:Racism sports |
| 12 | 13402 | DU_J19_MA_SOCIO_Q12 | The active connections with memories through visual and material cultures constitute processes of identification for (British Asians). The prismatic qualities of material cultures ensure that these cultures become nodes of connection in a network of people, places, and narration of past stories, history and traditions. Solid materials are charged with memories that activate common connections to pre migratory landscapes and environments. These memories signify geographical nodes of connection which shape and shift contemporary social geographies in Britain, post migration. This form of memory history geographically locates the post-colonial within landscapes, mobilized in the process of migration. These landscapes are neither bounded nationalistic landscapes or lived tangible everyday spaces; …these remembered locations situate the post-colonial migrant. (Source: FirstRanker.com ) 1. For migrants, objects evoke a connection to the place of immigration. 2. For migrants, objects evoke connections with the place of emigration. 3. For migrants, objects evoke their cosmopolitan global identity. 4. For migrants, objects form a virtual | 23605:1 and 2 , 23606:2 and 4 |
| 13 | 13403 | DU_J19_MA_SOCIO_Q13 | Such a parent, in this view, shares body with the child twice over. First is the body of genetic inheritance, a given, a matter regarded colloquially as being of common blood or common substance. Second is the body that is a sign of the parent's devotion – or neglect – and in this middle class milieu it is above all through the application of knowledge that the parent's efforts make this body. … what the child ate or played with reflected back on to the mother's local reputation. … Parents are a special case because of all a child’s caretakers and teachers only parents share both bodies with the child. [Source: Strathern, M. 2005. Kinship, Law and the Unexpected: Relatives are always a Surprise. Cambridge: Cambridge University Press, pg. 5] In the context described, a parent is special because of | 23607:3 and 4 , 23608:1 and 2 , 23609: the and substance the child , 23610:efforts the child eat rightly , 23611:share knowledge child’s body , 23612:recognition neighbours special |
| 14 | 13404 | DU_J19_MA_SOCIO_Q14 | Scientific facts are shown not simply as `pure truths', placidly awaiting discovery in a natural world, but as actively constructed by scientists whose work practices, gendered identities, and career paths situated them in particular historical and cultural milieus.The view that scientific facts are as much made as they are discovered has radical implications because it runs directly counter to Western assumptions about the `natural world'.[Carsten J. (ed.). 2000. Cultures of Relatedness: New Approaches to the Study of Kinship. Cambridge: Cambridge University Press. pp. 10-11] The author suggests that scientific facts | 23613:are about the that are direct , 23614:are constructed working in , 23615:are about the that are direct actively constructed scientists specific context |
| 14 | 13404 | DU_J19_MA_SOCIO_Q14 | Scientific facts are shown not simply as `pure truths', placidly awaiting discovery in a natural world, but as actively constructed by scientists whose work practices, gendered identities, and career paths situated them in particular historical and cultural milieus.The view that scientific facts are as much made as they are discovered has radical implications because it runs directly counter to Western assumptions about the `natural world'.[Carsten J. (ed.). 2000. Cultures of Relatedness: New Approaches to the Study of Kinship. Cambridge: Cambridge University Press. pp. 10-11] The author suggests that scientific facts | 23616:Not mentioned here |
| 15 | 13405 | DU_J19_MA_SOCIO_Q15 | Techniques welcomed to solve the problems of potential nuclear families may be regarded as suspicious if their end result is more single parent families. Although the desire to have a baby may be taken positively as thoroughly natural, the desire to have a child of a particular kind or for a particular purpose can be taken negatively as an example of parental selfishness. [Strathern, M. 2005. Kinship, Law and the Unexpected: Relatives are always a Surprise. Cambridge: Cambridge University Press, pg. 18] In the reasoning described in this passage, new techniques | 23617:are enabling the couple to , 23618:are they enable have a baby characteristics , 23619:are increase the single parent , 23620:are enabling the couple to are acceptable enable parents baby with characteristics |
| 16 | 13406 | DU_J19_MA_SOCIO_Q16 | To raise the question of narrative is to invite reflection on the nature of culture and possibly on the nature of humanity itself…. Narrative might well be a solution to a general human concern, namely, the problem of how to translate knowing into telling, the problem of fashioning human experience into a form assimilable into structures of meaning that are generally human rather than culture-specific. We may not be able fully to comprehend specific thought patterns of another culture but we have relatively less difficulty in understanding a story coming from another culture, however exotic that culture may appear to us. As Barthes says, narrative is translatable without fundamental damage in a way that a lyric poem or a philosophical discourse is not… This suggests that far from being one code among many that a culture may utilize for endowing experience with meaning, narrative is a meta-code, a human universal on the basis of which transcultural messages about the nature of a shared reality can be transmitted. (Source: Hayden White 1990The Content of the Form. Baltimore: Johns Hopkins University Press, pg. 1) Narrative is a meta-code because | 23621:It is universal , 23622:It is translatable human elements across cultures , 23623:It is poems and discourses , 23624:Stories translatable |
| 17 | 13407 | DU_J19_MA_SOCIO_Q17 | [I]n the study of Sanskritization it is important to know the kind of caste which dominates in a particular region. If they are Brahmans, or a caste like the Lingayats, then Sanskritization will probably be quicker and Brahmanical values will spread, whereas if the dominating caste is a local Kshatriya or Vaishya caste, Sanskritization will be slower, and the values will not be Brahmanical. The non-Brahmanical castes are generally less Sanskritized than the Brahmans, and where they dominate, non-Sanskritic customs may get circulated among the people. It is not inconceivable that occasionally they may even mean the de-Sanskritization of the imitating castes. (Srinivas, ?.?. 1956. `A Note on Sanskritization and Westernization'. The Far Eastern Quarterly, 15(4): 481-496. pg.496) From the passage above we understand that the process of Sanskritization 1. always involves imitating the customs and habits of Brahmans. 2. could result in castes getting de-sanskritized. 3. does not refer to imitation of the Kshatriyas or Vaishyas 4. cannot be understood without an understanding of the particular power dynamics in a region. | 23625:1, 2 and 3 , 23626:2 and 4 , 23627:1 and 4 , 23628:2, 3 and 4 |
| 18 | 13408 | DU_J_J19_MA_SOCIO_Q18 | For over forty years the nature-culture dichotomy has been a central dogma in anthropology...Materialists considered nature as a basic determinant of social action and would import from the natural sciences models of causal explanation which, they hoped, would give sounder foundations and a wider scope to the social sciences. For cultural ecology, sociobiology, and some brands of Marxist anthropology, human behaviour, social institutions and specific cultural features were seen as adaptive responses to, or mere expressions of, basic environmental or genetic constraints. Internal or external nature-defined in the ethnocentric terms of modern scientific language-was the great driving force behind social life. As a result, little attention was paid to how non-western cultures conceptualized their environment and their relation to it, except to evaluate possible convergences or discrepancies between bizarre emic ideas and the etic orthodoxy embodied in the laws of nature. (Source: Philippe Descola 2013 The Ecology of Others, Chicago: University of Chicago Press, pg. 2) The nature-culture dichotomy has | 23629:Nature considered for social laws , 23630:In some culture is the adaptation environment constraints , 23631:Others disputed the nature , 23632:All |
| 19 | 13409 | DU_J19_MA_SOCIO_Q19 | But politics and representation are controversial terms. On the one hand, representation serves as the operative term within a political process that seeks to extend visibility and legitimacy to women as political subjects; on the other hand, representation is the normative function of a language which is said either to reveal or to distort what is assumed to be true about the category of women. For feminist theory, the development of a language that fully or adequately represents women has seemed necessary to foster the political visibility of women (Judith Butler. 1999. Gender Trouble: Feminism and the subversion of identity. New York: Routledge, pg.3) According to Butler, representation is controversial for the following reason | 23633:It meaning of as well as presenting , 23634:The representation political visibility , 23635:It meaning of as well as presenting of representation the political women , 23636:No clear |
| 20 | 13410 | DU_J19_MA_SOCIO_Q20 | The Acrobat Reader’s hand shaped cursor works as a foil for both the disciplined writing hand and the mechanized typing one. Called the ‘hand tool’ for ‘navigation’ by Adobe… the cursor represents the reader’s hand not an author’s or editor’s hand… it is a part of a long tradition in which reading has been considered hand oriented….They have also long been figured graphically on the page… the small pointing hand or ‘manicule’ is a visually striking version of the most common marginal notation – nota or nota bene. Thousand of manicules were drawn on the pages of early modern books where they point, they index, literally with an index finger, and they select, all in the expanded sense of ‘showing and teaching’. The Acrobat hand cursor, by contrast does not point. It shows only as it positions selected regions of the page image for view…Limited in its movements across the plane of the window it abets the ‘dictatorial perpendicular’ of modern reading…Computer screens offer reading surfaces that are more vertical than horizontal and at odds with the kind of penetrative or absorptive reading that a book might inspire…as it lies open on a table…(Source:Lisa Gitelman 2014 Paper Knowledge, NC: Duke University Press, pp. 129-130) How is the Acrobat hand cursor different from the manicule? | 23637:The does not point passages teach , 23638:It rather than reading surfaces , 23639:It show positions selected of the page viewer , 23640:All |
| 21 | 13411 | DU_J19_MA_SOCIO_Q21 | An extreme idealist might claim that the world can be changed by thinking about it. If people decide, for instance, that it is a good idea to start behaving cooperatively, non-aggressively and benignly towards nature, then they can do so. If you want to change society in these directions, then you need to change attitudes and values, particularly those in the minds of people who run the institutions where we learn our values and ideologies—media and education, for instance. (Source: Pepper, David 2002. Eco-Socialism: From Deep Ecology to Social Justice. New York: Routledge) According to this passage, which of the following represents an idealist strategy? | 23641:Conduct environment for all school , 23642:FM asking people pledge not fire crackers , 23643:Large indicating the city |
| 22 | 13412 | DU_J19_MA_SOCIO_Q22 | Religion does not simply cushion the effects of oppression; it is also an instrument of that oppression. It acts as a mechanism of social control, maintaining the existing system of exploitation and reinforcing class relationships. Put simply, it keeps people in their place. By making unsatisfactory life bearable, religion tends to discourage people from attempting to change their situation. By justifying the existing social structure, it dissuades ideas to alter it. By offering an illusion of hope in a hopeless situation, it prevents thoughts of overthrowing the system. (Source: Haralambos M. Sociology: Themes and Perspectives. 1980. Oxford University Press,pg 461) Which of the following perspectives does this passage represent | 23644:All mentioned above , 23645:A divine perspective religion help reconcile the , 23646:A socialist perspective religion comforting oppression |
| 23 | 13413 | DU_J19_MA_SOCIO_Q23 | Rather than taking the content of `kinship' for granted, they build from first principles a picture of the implications and the lived experience of relatedness in local contexts. It is a truism that people are always conscious of connections to other people. It is equally a truism that some of these connections carry particular weight - socially, materially, affectively. And, often but not always, these connections can be described in genealogical terms, but they can also be described in other ways. (Source: Carsten J. (ed.). 2000. Cultures of Relatedness: New Approaches to the Study of Kinship. Cambridge: Cambridge University Press, pg 1) Kinship relations are connections | 23647:A physical perspective religions as their own , 23648:A social perspective religion symbolism |
| 23 | 13413 | DU_J19_MA_SOCIO_Q23 | Rather than taking the content of `kinship' for granted, they build from first principles a picture of the implications and the lived experience of relatedness in local contexts. It is a truism that people are always conscious of connections to other people. It is equally a truism that some of these connections carry particular weight - socially, materially, affectively. And, often but not always, these connections can be described in genealogical terms, but they can also be described in other ways. (Source: Carsten J. (ed.). 2000. Cultures of Relatedness: New Approaches to the Study of Kinship. Cambridge: Cambridge University Press, pg 1) Kinship relations are connections | 23649:related through blood , 23650:built conceptually |
| 24 | 13414 | DU_J19_MA_SOCIO_Q24 | It is a fundamental postulate of sociology that a human institution cannot rest upon error and falsehood. If it did it could not endure. If it had not been grounded in the nature of things, in those very things it would have met resistance that it could not have overcome. The most bizarre or barbarous rites and the strangest myths translate some human need and some aspect of life, whether social or individual. The reasons the faithful settle for in justifying those rites and myths may be mistaken, and more often are; but the true reasons exist nonetheless, and it is the business of science to discover. (Source: Durkheim. E. 1995 The Elementary Forms of Religious Life.The Free Press pg. 2)What does Durkheim mean to say in this passage? | 23651:constructed based on power , 23652:Not clear |
| 24 | 13414 | DU_J19_MA_SOCIO_Q24 | It is a fundamental postulate of sociology that a human institution cannot rest upon error and falsehood. If it did it could not endure. If it had not been grounded in the nature of things, in those very things it would have met resistance that it could not have overcome. The most bizarre or barbarous rites and the strangest myths translate some human need and some aspect of life, whether social or individual. The reasons the faithful settle for in justifying those rites and myths may be mistaken, and more often are; but the true reasons exist nonetheless, and it is the business of science to discover. (Source: Durkheim. E. 1995 The Elementary Forms of Religious Life.The Free Press pg. 2)What does Durkheim mean to say in this passage? | 23653:Myths rituals fulfil , 23654:Myths rituals are unconscious , 23655:Science discover what beliefs are are false , 23656:The for the existence is the only truth |
| 25 | 13415 | DU_J19_MA_SOCIO_Q25 | Human capital theorists argue that women have less human capital than men because of their position in the family. Women’s work as carers of children (and also of husbands and elderly parents) precludes their acquisition of as many qualifications and as much labour force experience as men. (Source: Walby, S. 1990 Theorising Patriarchy.Oxford: Basil Blackwell). The following can be inferred from the passage | 23657:Human the income the capital human capital , 23658:Men more human women , 23659:It is women have capital than assigned a family career |
| 26 | 13416 | DU_J19_MA_SOCIO_Q26 | Much of the creativity of anthropology derives from the tension between two sets of demands: that we explain human universals, and that we explain cultural particulars. By this canon, woman provides us with one of the more challenging problems to be dealt with. The secondary status of woman in society is one of the true universals, a pan-cultural fact. Yet within that universal fact, the specific cultural conceptions and symbolizations of woman are extraordinarily diverse and even mutually contradictory. Further, the actual treatment of women and their relative power and contribution vary enormously from culture to culture, and over different periods in the history of particular cultural traditions. (Source: Ortner, Sherry B. 1974. Is female to male as nature is to culture? In M. Z. Rosaldo and L. Lamphere (eds), Woman, culture, and society. Stanford, CA: Stanford University Press, pp. 68-87.) We can infer from the above passage that: | 23660: It is women have of the family acquire less , 23661:The women concept may not be across society |
| 27 | 13417 | DU_J19_MA_SOCIO_Q27 | In sum, the dominant media firms are quite large businesses; they are controlled by very wealthy people or by managers who are subject to sharp constraints by owners and other market-profit-oriented forces; and they are closely interlocked, and have important common interests, with other major corporations, banks, and government. This is the first powerful filter that will affect news choices. (Source: Herman, S Edward and Chomsky, Noam. Manufacturing Consent: The Political Economy of the Mass Media. New York: Pantheon Books, pg. 14) According to this passage, | 23662:Culture and human often contradict other , 23663:The treatment across culture constant women , 23664:The treatment across culture secondary universal about , 23665:News objective reality whatever happen world , 23666:News for the profit media market |
| 26 | 13416 | DU_J19_MA_SOCIO_Q26 | Much of the creativity of anthropology derives from the tension between two sets of demands: that we explain human universals, and that we explain cultural particulars. By this canon, woman provides us with one of the more challenging problems to be dealt with. The secondary status of woman in society is one of the true universals, a pan-cultural fact. Yet within that universal fact, the specific cultural conceptions and symbolizations of woman are extraordinarily diverse and even mutually contradictory. Further, the actual treatment of women and their relative power and contribution vary enormously from culture to culture, and over different periods in the history of particular cultural traditions. (Source: Ortner, Sherry B. 1974. Is female to male as nature is to culture? In M. Z. Rosaldo and L. Lamphere (eds), Woman, culture, and society. Stanford, CA: Stanford University Press, pp. 68-87.) We can infer from the above passage that: | 23667:Cultural universals and human particulars often contradict each other. , 23668:The actual treatment of women across cultures remains constant worldwide. , 23669:The actual treatment of women across cultures, despite their secondary status being universal, are highly diverse. , 23670:News is always objective reality whatever happens in the world. |
| 28 | 13418 | DU_J19_MA_SOCIO_Q28 | The practice of hypergamy that developed among Lewa Patels was founded at least partly on the premise that daughters married into wealthier households would neither have to sell their labor power nor work in the fields; in short, their work in public would be minimized. There was no guarantee, however, that their household work would diminish as well, but this really was not a decisive element for distinction. Ironically, then, the de-objectification of women’s work (her dual withdrawal from commoditized work and public work) went hand-in hand with women’s objectification as status goods within the Lewa Patel community. (Source: Gidwani, V. 2008. Capital,Interrupted. Agrarian Development and the Politics of Work |
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