English I End Term: 8 August 2021 (May 2021 term)

Read the passage and answer the given subquestions.
Agatti is one of the Lakshadweep Islands off the southwest coast of India. These islands are surrounded by lagoons and coral reefs which are in turn surrounded by the open ocean. Coral reefs, which are formed from the skeletons of minute sea creatures, give shelter to a variety of plants and animals, and therefore have the potential to provide a stream of diverse benefits to the inhabitants of Agatti Island. In the first place, the reefs provide food and other products for consumption by the islanders themselves. Foods include different types of fish, octopus and molluscs, and in the case of poorer families these constitute as much as 90% of the protein they consume. Reef resources are also used for medicinal purposes. For example, the money cowrie, a shell known locally as Vallakavadi, is commonly made into a paste and used as a home remedy to treat cysts in the eye. In addition, the reef contributes to income generation. According to a recent survey, 20% of the households on Agatti report lagoon fishing, or shingle, mollusc, octopus and cowrie collection as their main occupation (Hoon et al, 2002). For poor households, the direct contribution of the reef to their financial resources is significant: 12% of poor households are completely dependent on the reef for their household income, while 59% of poor households rely on the reef for 70% of their household income, and the remaining 29% for 50% of their household income.Bartering of reef resources also commonly takes place, both between islanders and between islands. For example, Agatti Island is known for its abundance of octopus, and this is often used to obtain products from nearby Androth Island. Locally, reef products may be given by islanders in return for favours, such as help in constructing a house or net mending, or for other products such as rice, coconuts or fish.
The investment required to exploit the reefs is minimal. It involves simple, locally available tools and equipment, some of which can be used without a boat, such as the fishing practice known as Kat moodsal. This is carried out in the shallow eastern lagoon of Agatti by children and adults, close to shore at low tide, throughout the year. A small cast net, a leaf bag, and plastic slippers are all that are required, and the activity can yield 10–12 small fish (approximately 1 kg) for household consumption. Cast nets are not expensive, and all the households in Agatti own at least one. Even the boats, which operate in the lagoon and near-shore reef, are constructed locally and have low running costs. They are either small, non-mechanised, traditional wooden rowing boats, known as Thonis, or rafts, known as Tharappam. During more than 400 years of occupation and survival, the Agatti islanders have developed an intimate knowledge of the reefs. They have knowledge of numerous different types of fish and where they can be found according to the tide or lunar cycle. They have also developed a local naming system or folk taxonomy, naming fish according to their shape. Sometimes the same species is given different names depending on its size and age. For example, a full grown Emperor fish is called Metti and a juvenile is called Killokam. The abundance of each species at different fishing grounds is also well known. Along with this knowledge of reef resources, the islanders have developed a wide range of skills and techniques for exploiting them. A multitude of different fishing techniques are still used by the islanders, each targeting different areas of the reef and particular species. The reef plays an important role in the social lives of the islanders too, being an integral part of traditions and rituals. Most of the island’s folklore revolves around the reef and sea. There is hardly any tale or song which does not mention the traditional sailing crafts, known as Odams, the journeys of enterprising ‘heroes’, the adventures of sea fishing and encounters with sea creatures. Songs that women sing recollect women looking for returning Odams, and requesting the waves to be gentler and the breeze just right for the sails. There are stories of the benevolent sea ghost baluvam, whose coming to shore is considered a harbinger of prosperity for that year, bringing more coconuts, more fish and general well-being. The reef is regarded by the islanders as common property, and all the islanders are entitled to use the lagoon and reef resources. In the past, fishing groups would obtain permission from the Amin (island head person) and go fishing in the grounds allotted by him. On their return, the Amin would be given a share of the catch, normally one of the best or biggest fish. This practice no longer exists, but there is still a code of conduct or etiquette for exploiting the reef, and common respect for this is an effective way of avoiding conflict or disputes.
Exploitation of such vast and diverse resources as the reefs and lagoon surrounding the island has encouraged collaborative efforts, mainly for purposes of safety, but also as a necessity in the operation of many fishing techniques. For example, an indigenous gear and operation known as Bala fadal involves 25–30 men. Reef gleaning for cowrie collection by groups of 6–10 women is also a common activity, and even today, although its economic significance is marginal, it continues as a recreational activity

Which of the following words from the passage means ‘in ample quantity’?

Read the passage and answer the given subquestions.
Agatti is one of the Lakshadweep Islands off the southwest coast of India. These islands are surrounded by lagoons and coral reefs which are in turn surrounded by the open ocean. Coral reefs, which are formed from the skeletons of minute sea creatures, give shelter to a variety of plants and animals, and therefore have the potential to provide a stream of diverse benefits to the inhabitants of Agatti Island. In the first place, the reefs provide food and other products for consumption by the islanders themselves. Foods include different types of fish, octopus and molluscs, and in the case of poorer families these constitute as much as 90% of the protein they consume. Reef resources are also used for medicinal purposes. For example, the money cowrie, a shell known locally as Vallakavadi, is commonly made into a paste and used as a home remedy to treat cysts in the eye. In addition, the reef contributes to income generation. According to a recent survey, 20% of the households on Agatti report lagoon fishing, or shingle, mollusc, octopus and cowrie collection as their main occupation (Hoon et al, 2002). For poor households, the direct contribution of the reef to their financial resources is significant: 12% of poor households are completely dependent on the reef for their household income, while 59% of poor households rely on the reef for 70% of their household income, and the remaining 29% for 50% of their household income.Bartering of reef resources also commonly takes place, both between islanders and between islands. For example, Agatti Island is known for its abundance of octopus, and this is often used to obtain products from nearby Androth Island. Locally, reef products may be given by islanders in return for favours, such as help in constructing a house or net mending, or for other products such as rice, coconuts or fish.
The investment required to exploit the reefs is minimal. It involves simple, locally available tools and equipment, some of which can be used without a boat, such as the fishing practice known as Kat moodsal. This is carried out in the shallow eastern lagoon of Agatti by children and adults, close to shore at low tide, throughout the year. A small cast net, a leaf bag, and plastic slippers are all that are required, and the activity can yield 10–12 small fish (approximately 1 kg) for household consumption. Cast nets are not expensive, and all the households in Agatti own at least one. Even the boats, which operate in the lagoon and near-shore reef, are constructed locally and have low running costs. They are either small, non-mechanised, traditional wooden rowing boats, known as Thonis, or rafts, known as Tharappam. During more than 400 years of occupation and survival, the Agatti islanders have developed an intimate knowledge of the reefs. They have knowledge of numerous different types of fish and where they can be found according to the tide or lunar cycle. They have also developed a local naming system or folk taxonomy, naming fish according to their shape. Sometimes the same species is given different names depending on its size and age. For example, a full grown Emperor fish is called Metti and a juvenile is called Killokam. The abundance of each species at different fishing grounds is also well known. Along with this knowledge of reef resources, the islanders have developed a wide range of skills and techniques for exploiting them. A multitude of different fishing techniques are still used by the islanders, each targeting different areas of the reef and particular species. The reef plays an important role in the social lives of the islanders too, being an integral part of traditions and rituals. Most of the island’s folklore revolves around the reef and sea. There is hardly any tale or song which does not mention the traditional sailing crafts, known as Odams, the journeys of enterprising ‘heroes’, the adventures of sea fishing and encounters with sea creatures. Songs that women sing recollect women looking for returning Odams, and requesting the waves to be gentler and the breeze just right for the sails. There are stories of the benevolent sea ghost baluvam, whose coming to shore is considered a harbinger of prosperity for that year, bringing more coconuts, more fish and general well-being. The reef is regarded by the islanders as common property, and all the islanders are entitled to use the lagoon and reef resources. In the past, fishing groups would obtain permission from the Amin (island head person) and go fishing in the grounds allotted by him. On their return, the Amin would be given a share of the catch, normally one of the best or biggest fish. This practice no longer exists, but there is still a code of conduct or etiquette for exploiting the reef, and common respect for this is an effective way of avoiding conflict or disputes.
Exploitation of such vast and diverse resources as the reefs and lagoon surrounding the island has encouraged collaborative efforts, mainly for purposes of safety, but also as a necessity in the operation of many fishing techniques. For example, an indigenous gear and operation known as Bala fadal involves 25–30 men. Reef gleaning for cowrie collection by groups of 6–10 women is also a common activity, and even today, although its economic significance is marginal, it continues as a recreational activity

Which is true about Kat moodsal fishing?

Read the passage and answer the given subquestions.
Agatti is one of the Lakshadweep Islands off the southwest coast of India. These islands are surrounded by lagoons and coral reefs which are in turn surrounded by the open ocean. Coral reefs, which are formed from the skeletons of minute sea creatures, give shelter to a variety of plants and animals, and therefore have the potential to provide a stream of diverse benefits to the inhabitants of Agatti Island. In the first place, the reefs provide food and other products for consumption by the islanders themselves. Foods include different types of fish, octopus and molluscs, and in the case of poorer families these constitute as much as 90% of the protein they consume. Reef resources are also used for medicinal purposes. For example, the money cowrie, a shell known locally as Vallakavadi, is commonly made into a paste and used as a home remedy to treat cysts in the eye. In addition, the reef contributes to income generation. According to a recent survey, 20% of the households on Agatti report lagoon fishing, or shingle, mollusc, octopus and cowrie collection as their main occupation (Hoon et al, 2002). For poor households, the direct contribution of the reef to their financial resources is significant: 12% of poor households are completely dependent on the reef for their household income, while 59% of poor households rely on the reef for 70% of their household income, and the remaining 29% for 50% of their household income.Bartering of reef resources also commonly takes place, both between islanders and between islands. For example, Agatti Island is known for its abundance of octopus, and this is often used to obtain products from nearby Androth Island. Locally, reef products may be given by islanders in return for favours, such as help in constructing a house or net mending, or for other products such as rice, coconuts or fish.
The investment required to exploit the reefs is minimal. It involves simple, locally available tools and equipment, some of which can be used without a boat, such as the fishing practice known as Kat moodsal. This is carried out in the shallow eastern lagoon of Agatti by children and adults, close to shore at low tide, throughout the year. A small cast net, a leaf bag, and plastic slippers are all that are required, and the activity can yield 10–12 small fish (approximately 1 kg) for household consumption. Cast nets are not expensive, and all the households in Agatti own at least one. Even the boats, which operate in the lagoon and near-shore reef, are constructed locally and have low running costs. They are either small, non-mechanised, traditional wooden rowing boats, known as Thonis, or rafts, known as Tharappam. During more than 400 years of occupation and survival, the Agatti islanders have developed an intimate knowledge of the reefs. They have knowledge of numerous different types of fish and where they can be found according to the tide or lunar cycle. They have also developed a local naming system or folk taxonomy, naming fish according to their shape. Sometimes the same species is given different names depending on its size and age. For example, a full grown Emperor fish is called Metti and a juvenile is called Killokam. The abundance of each species at different fishing grounds is also well known. Along with this knowledge of reef resources, the islanders have developed a wide range of skills and techniques for exploiting them. A multitude of different fishing techniques are still used by the islanders, each targeting different areas of the reef and particular species. The reef plays an important role in the social lives of the islanders too, being an integral part of traditions and rituals. Most of the island’s folklore revolves around the reef and sea. There is hardly any tale or song which does not mention the traditional sailing crafts, known as Odams, the journeys of enterprising ‘heroes’, the adventures of sea fishing and encounters with sea creatures. Songs that women sing recollect women looking for returning Odams, and requesting the waves to be gentler and the breeze just right for the sails. There are stories of the benevolent sea ghost baluvam, whose coming to shore is considered a harbinger of prosperity for that year, bringing more coconuts, more fish and general well-being. The reef is regarded by the islanders as common property, and all the islanders are entitled to use the lagoon and reef resources. In the past, fishing groups would obtain permission from the Amin (island head person) and go fishing in the grounds allotted by him. On their return, the Amin would be given a share of the catch, normally one of the best or biggest fish. This practice no longer exists, but there is still a code of conduct or etiquette for exploiting the reef, and common respect for this is an effective way of avoiding conflict or disputes.
Exploitation of such vast and diverse resources as the reefs and lagoon surrounding the island has encouraged collaborative efforts, mainly for purposes of safety, but also as a necessity in the operation of many fishing techniques. For example, an indigenous gear and operation known as Bala fadal involves 25–30 men. Reef gleaning for cowrie collection by groups of 6–10 women is also a common activity, and even today, although its economic significance is marginal, it continues as a recreational activity

Which of the following statements is true based on the passage?

Read the passage and answer the given subquestions.
Agatti is one of the Lakshadweep Islands off the southwest coast of India. These islands are surrounded by lagoons and coral reefs which are in turn surrounded by the open ocean. Coral reefs, which are formed from the skeletons of minute sea creatures, give shelter to a variety of plants and animals, and therefore have the potential to provide a stream of diverse benefits to the inhabitants of Agatti Island. In the first place, the reefs provide food and other products for consumption by the islanders themselves. Foods include different types of fish, octopus and molluscs, and in the case of poorer families these constitute as much as 90% of the protein they consume. Reef resources are also used for medicinal purposes. For example, the money cowrie, a shell known locally as Vallakavadi, is commonly made into a paste and used as a home remedy to treat cysts in the eye. In addition, the reef contributes to income generation. According to a recent survey, 20% of the households on Agatti report lagoon fishing, or shingle, mollusc, octopus and cowrie collection as their main occupation (Hoon et al, 2002). For poor households, the direct contribution of the reef to their financial resources is significant: 12% of poor households are completely dependent on the reef for their household income, while 59% of poor households rely on the reef for 70% of their household income, and the remaining 29% for 50% of their household income.Bartering of reef resources also commonly takes place, both between islanders and between islands. For example, Agatti Island is known for its abundance of octopus, and this is often used to obtain products from nearby Androth Island. Locally, reef products may be given by islanders in return for favours, such as help in constructing a house or net mending, or for other products such as rice, coconuts or fish.
The investment required to exploit the reefs is minimal. It involves simple, locally available tools and equipment, some of which can be used without a boat, such as the fishing practice known as Kat moodsal. This is carried out in the shallow eastern lagoon of Agatti by children and adults, close to shore at low tide, throughout the year. A small cast net, a leaf bag, and plastic slippers are all that are required, and the activity can yield 10–12 small fish (approximately 1 kg) for household consumption. Cast nets are not expensive, and all the households in Agatti own at least one. Even the boats, which operate in the lagoon and near-shore reef, are constructed locally and have low running costs. They are either small, non-mechanised, traditional wooden rowing boats, known as Thonis, or rafts, known as Tharappam. During more than 400 years of occupation and survival, the Agatti islanders have developed an intimate knowledge of the reefs. They have knowledge of numerous different types of fish and where they can be found according to the tide or lunar cycle. They have also developed a local naming system or folk taxonomy, naming fish according to their shape. Sometimes the same species is given different names depending on its size and age. For example, a full grown Emperor fish is called Metti and a juvenile is called Killokam. The abundance of each species at different fishing grounds is also well known. Along with this knowledge of reef resources, the islanders have developed a wide range of skills and techniques for exploiting them. A multitude of different fishing techniques are still used by the islanders, each targeting different areas of the reef and particular species. The reef plays an important role in the social lives of the islanders too, being an integral part of traditions and rituals. Most of the island’s folklore revolves around the reef and sea. There is hardly any tale or song which does not mention the traditional sailing crafts, known as Odams, the journeys of enterprising ‘heroes’, the adventures of sea fishing and encounters with sea creatures. Songs that women sing recollect women looking for returning Odams, and requesting the waves to be gentler and the breeze just right for the sails. There are stories of the benevolent sea ghost baluvam, whose coming to shore is considered a harbinger of prosperity for that year, bringing more coconuts, more fish and general well-being. The reef is regarded by the islanders as common property, and all the islanders are entitled to use the lagoon and reef resources. In the past, fishing groups would obtain permission from the Amin (island head person) and go fishing in the grounds allotted by him. On their return, the Amin would be given a share of the catch, normally one of the best or biggest fish. This practice no longer exists, but there is still a code of conduct or etiquette for exploiting the reef, and common respect for this is an effective way of avoiding conflict or disputes.
Exploitation of such vast and diverse resources as the reefs and lagoon surrounding the island has encouraged collaborative efforts, mainly for purposes of safety, but also as a necessity in the operation of many fishing techniques. For example, an indigenous gear and operation known as Bala fadal involves 25–30 men. Reef gleaning for cowrie collection by groups of 6–10 women is also a common activity, and even today, although its economic significance is marginal, it continues as a recreational activity

What does ‘bartering’ mean?

Read the passage and answer the given subquestions.
Agatti is one of the Lakshadweep Islands off the southwest coast of India. These islands are surrounded by lagoons and coral reefs which are in turn surrounded by the open ocean. Coral reefs, which are formed from the skeletons of minute sea creatures, give shelter to a variety of plants and animals, and therefore have the potential to provide a stream of diverse benefits to the inhabitants of Agatti Island. In the first place, the reefs provide food and other products for consumption by the islanders themselves. Foods include different types of fish, octopus and molluscs, and in the case of poorer families these constitute as much as 90% of the protein they consume. Reef resources are also used for medicinal purposes. For example, the money cowrie, a shell known locally as Vallakavadi, is commonly made into a paste and used as a home remedy to treat cysts in the eye. In addition, the reef contributes to income generation. According to a recent survey, 20% of the households on Agatti report lagoon fishing, or shingle, mollusc, octopus and cowrie collection as their main occupation (Hoon et al, 2002). For poor households, the direct contribution of the reef to their financial resources is significant: 12% of poor households are completely dependent on the reef for their household income, while 59% of poor households rely on the reef for 70% of their household income, and the remaining 29% for 50% of their household income.Bartering of reef resources also commonly takes place, both between islanders and between islands. For example, Agatti Island is known for its abundance of octopus, and this is often used to obtain products from nearby Androth Island. Locally, reef products may be given by islanders in return for favours, such as help in constructing a house or net mending, or for other products such as rice, coconuts or fish.
The investment required to exploit the reefs is minimal. It involves simple, locally available tools and equipment, some of which can be used without a boat, such as the fishing practice known as Kat moodsal. This is carried out in the shallow eastern lagoon of Agatti by children and adults, close to shore at low tide, throughout the year. A small cast net, a leaf bag, and plastic slippers are all that are required, and the activity can yield 10–12 small fish (approximately 1 kg) for household consumption. Cast nets are not expensive, and all the households in Agatti own at least one. Even the boats, which operate in the lagoon and near-shore reef, are constructed locally and have low running costs. They are either small, non-mechanised, traditional wooden rowing boats, known as Thonis, or rafts, known as Tharappam. During more than 400 years of occupation and survival, the Agatti islanders have developed an intimate knowledge of the reefs. They have knowledge of numerous different types of fish and where they can be found according to the tide or lunar cycle. They have also developed a local naming system or folk taxonomy, naming fish according to their shape. Sometimes the same species is given different names depending on its size and age. For example, a full grown Emperor fish is called Metti and a juvenile is called Killokam. The abundance of each species at different fishing grounds is also well known. Along with this knowledge of reef resources, the islanders have developed a wide range of skills and techniques for exploiting them. A multitude of different fishing techniques are still used by the islanders, each targeting different areas of the reef and particular species. The reef plays an important role in the social lives of the islanders too, being an integral part of traditions and rituals. Most of the island’s folklore revolves around the reef and sea. There is hardly any tale or song which does not mention the traditional sailing crafts, known as Odams, the journeys of enterprising ‘heroes’, the adventures of sea fishing and encounters with sea creatures. Songs that women sing recollect women looking for returning Odams, and requesting the waves to be gentler and the breeze just right for the sails. There are stories of the benevolent sea ghost baluvam, whose coming to shore is considered a harbinger of prosperity for that year, bringing more coconuts, more fish and general well-being. The reef is regarded by the islanders as common property, and all the islanders are entitled to use the lagoon and reef resources. In the past, fishing groups would obtain permission from the Amin (island head person) and go fishing in the grounds allotted by him. On their return, the Amin would be given a share of the catch, normally one of the best or biggest fish. This practice no longer exists, but there is still a code of conduct or etiquette for exploiting the reef, and common respect for this is an effective way of avoiding conflict or disputes.
Exploitation of such vast and diverse resources as the reefs and lagoon surrounding the island has encouraged collaborative efforts, mainly for purposes of safety, but also as a necessity in the operation of many fishing techniques. For example, an indigenous gear and operation known as Bala fadal involves 25–30 men. Reef gleaning for cowrie collection by groups of 6–10 women is also a common activity, and even today, although its economic significance is marginal, it continues as a recreational activity

From the following options from the passage, identify the word that means ‘the obligations the islanders have with respect to the use of reef’.

Listen to the audio sample and answer the given subquestions.

885_640653_0_1984128_hs1001teane1s1q6mq.mp3

Identify the missing word in the following sentence from the audio:
Whales have their own _________ and they build communities which are centered around where they are from.

Listen to the audio sample and answer the given subquestions.

885_640653_0_1984128_hs1001teane1s1q6mq.mp3

Whales do not connect to their community they were born in after a point of time and live a life separately.

Listen to the audio sample and answer the given subquestions.

885_640653_0_1984128_hs1001teane1s1q6mq.mp3

Identify the phrasal verb in the audio that means ‘to give (something) to a younger ones especially within the same family’.

Listen to the audio sample and answer the given subquestions.

885_640653_0_1984128_hs1001teane1s1q6mq.mp3

Whales have an advanced culture and communication methodology than we might think.

Listen to the audio sample and answer the given subquestions.

885_640653_0_1984128_hs1001teane1s1q6mq.mp3

Identify the word in the audio that means ‘causing a complete change’.

The sound /h/ is a fricative glottal sound.

____________ sound is a nucleus of a syllable.

In the word ‘rainy’, the first syllable is stressed.

/p/ in the word 'pan' is an aspirated sound.

Long series of numbers can be read out without a pause to make it easier for the listeners.

Pauses are like punctuation marks in speech.

The negative form of the sentence ‘Ram reads the newspaper’ is _____________.

‘She sleeps very little’. In this, ‘very little’ is the direct object.

The politician, along with the newsmen, _______________ expected shortly.

‘Nikhil, you always call only when you need a favour. How does it feel to get a taste of your own medicine?’ This means that:

‘Two sides of the same coin’ and ‘Cut from the same cloth’ are idioms that

Ramya is not at home when you call her. Which of the following would you not say?

‘She heard the noise, and I knew that she had seen me.’ How many syllables does each word in this sentence have?

Which of the following are trisyllabic words?

Word stress is encouraged to be learnt via the ____________.

Derived words are obtained by:

‘Coin’ and ‘Idea’ are words with ______________.

‘Pin’ and ‘Town’, both have _____consonants in the beginning.

Identify the category of the underlined word.
I told him to wait in the corridor.

Identify whether the noun clause in the sentence below as subject or object:
He didn't know why the computer wasn't working.

Four years _______ a long time to spend away from your friends and family.

John is ______ vacation.

He _____ (past tense) the window angrily.

Margaret speaks quietly. The adverb in the sentence is _________.

Choose the correct question form of the sentence given below.
John does not work hard.

Rearrange the following sentences in the correct order.
a) There are usually between three and eight sentences.
b) Paragraphs can begin with an indentation, or by missing a line out, and then starting again. c) A paragraph is a group of words put together to form a group that is usually longer than a sentence.
d) This makes it easier to see when one paragraph ends and another begins.

Rearrange the following sentences in the correct order.
a) Paying attention to such structuring as a writer is integral to effective writing.
b) This topic sentence of the paragraph tells the reader what the paragraph will be about. c) This helps the reader understand the central idea without reading the paragraph in its entirety. d) In most organized forms of writing, such as essays, paragraphs contain a topic sentence.

Fill in the Blanks in the following sentences with appropriate options from those given in the subquestions:
___Blank 1__ the images of two aeroplanes crashing into the World Trade Center were transmitted to a global audience on 11 September 2001, the meaning of the event seemed abundantly clear to all. North America had become the tragic victim of a terrorist attack. The sense of tragedy surrounding the event was highlighted in media coverage showing the traumatised reaction of audiences in Europe and America as they received the news. ___Blank 2___, and in stark contrast to these scenes of mourning, the media and screened footage of people in Palestine apparently celebrating the news. Such opposing reactions by different audiences to media coverage of the same event suggested the collapse of the twin towers had no single meaning. Among other things, encoding-decoding sheds light on __Blank 3__ divergent readings of the same media event occur by exploring the ideological role of the media and the extent to which it governs meanings and gives rise to alternative ones.

Select the correct answer for Blank 1

Fill in the Blanks in the following sentences with appropriate options from those given in the subquestions:
___Blank 1__ the images of two aeroplanes crashing into the World Trade Center were transmitted to a global audience on 11 September 2001, the meaning of the event seemed abundantly clear to all. North America had become the tragic victim of a terrorist attack. The sense of tragedy surrounding the event was highlighted in media coverage showing the traumatised reaction of audiences in Europe and America as they received the news. ___Blank 2___, and in stark contrast to these scenes of mourning, the media and screened footage of people in Palestine apparently celebrating the news. Such opposing reactions by different audiences to media coverage of the same event suggested the collapse of the twin towers had no single meaning. Among other things, encoding-decoding sheds light on __Blank 3__ divergent readings of the same media event occur by exploring the ideological role of the media and the extent to which it governs meanings and gives rise to alternative ones.

Select the correct answer for Blank 2

Fill in the Blanks in the following sentences with appropriate options from those given in the subquestions:
___Blank 1__ the images of two aeroplanes crashing into the World Trade Center were transmitted to a global audience on 11 September 2001, the meaning of the event seemed abundantly clear to all. North America had become the tragic victim of a terrorist attack. The sense of tragedy surrounding the event was highlighted in media coverage showing the traumatised reaction of audiences in Europe and America as they received the news. ___Blank 2___, and in stark contrast to these scenes of mourning, the media and screened footage of people in Palestine apparently celebrating the news. Such opposing reactions by different audiences to media coverage of the same event suggested the collapse of the twin towers had no single meaning. Among other things, encoding-decoding sheds light on __Blank 3__ divergent readings of the same media event occur by exploring the ideological role of the media and the extent to which it governs meanings and gives rise to alternative ones.

Select the correct answer for Blank 3