Comprehension
There is really nothing new, not already anticipated in a distressed planet since the emergence of human species life nearly two million years ago. So, a long prehistory of inter-faith dialogue entailing the reciprocal relation between religious traditions and the robustness of the very idea of being human and having rights, precedes the recent UN movement of faith for rights (F4R). The F4R framework has finally been affirmed by the United Nations system. The Office of the High Commissioner for Human Rights (OCHR) promoted the Rabat plan of action in 2012. Note that this happened after the end of the Cold War, during globalisation, and soon after 9/11. The plan was a result of a series of expert workshops on the prohibition of incitement to national, racial or religious hatred, underlying “legislative patterns, judicial practices and policies”. The UN Human Rights Council is shortly going to discuss further the prohibition of the advocacy of national, racial or religious hatred that constitutes incitement to “discrimination, hostility or violence”.
Question: 1
When was the first human rights declaration adopted by the United Nations?
When was the first human rights declaration adopted by the United Nations?
Updated On: Jul 15, 2026
- December 10, 1945
- September 10, 1945
- December 10, 1948
- September 10, 1948
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The Correct Option is C
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The correct Answer is (C):December 10, 1948
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This question checks the date the United Nations adopted its first human rights declaration, the Universal Declaration of Human Rights.
- December 10, 1945: This date is close in month and day but the year is wrong. The United Nations itself was founded in 1945, but that predates the human rights declaration by three years.
- September 10, 1945: Both the month and year are incorrect for the declaration's adoption; this date does not match any milestone in its drafting or adoption.
- December 10, 1948: This is the correct date. The UN General Assembly adopted the Universal Declaration of Human Rights on this day in Paris, and December 10 continues to be marked as Human Rights Day every year.
- September 10, 1948: The year is right but the month is wrong; the actual adoption happened in December, not September.
Only one option gets both the day, month and year correct together, matching the date the General Assembly formally adopted the declaration.
The correct answer is December 10, 1948.
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Question: 2
The United Nations Human Rights Council is a/an __________ body within the United Nations System.
The United Nations Human Rights Council is a/an __________ body within the United Nations System.
Updated On: Jul 15, 2026
- Inter-governmental
- Non-governmental
- Quasi-governmental
- Multi-stakeholder
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The Correct Option is A
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The correct Answer is (A):Inter-governmental
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This question checks the nature of the UN Human Rights Council as a body within the United Nations system.
- Inter-governmental: This correctly describes the Council, since it is made up of representatives of member states of the United Nations, who are elected by the General Assembly to serve on it.
- Non-governmental: This would describe an NGO or civil society body, not a Council whose members are national governments themselves, so this does not fit.
- Quasi-governmental: This term suggests only partial government involvement, but the Council's membership is fully composed of state representatives, so this description understates its actual character.
- Multi-stakeholder: This would imply a mix of governments, businesses and civil society groups sitting together, which is not how the Council is structured; its seats belong to states.
Since every member seat on the Council is held by a state, and it operates as an organ of the United Nations, the description that fits is inter-governmental, not any of the other three.
The correct answer is Inter-governmental.
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Question: 3
The Universal Declaration of Human Rights (UDHR), the International Covenant on Economic, Social and Cultural Rights (ICESCR), and the International Covenant on Civil and Political Rights (ICCPR) and its two Optional Protocols have been adopted under the auspices of the United Nations and are collectively ref erred to as____________
The Universal Declaration of Human Rights (UDHR), the International Covenant on Economic, Social and Cultural Rights (ICESCR), and the International Covenant on Civil and Political Rights (ICCPR) and its two Optional Protocols have been adopted under the auspices of the United Nations and are collectively ref erred to as____________
Updated On: Jul 15, 2026
- Magna Carta Libertatum.
- International Bill of Human Rights.
- International Charter of the Rights of the Man and the Citizen.
- International Charter of Human Rights.
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The Correct Option is B
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The correct Answer is (B):International Bill of Human Rights.
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This question checks the collective name given to three core UN human rights instruments together: the Universal Declaration of Human Rights, the International Covenant on Economic, Social and Cultural Rights, and the International Covenant on Civil and Political Rights with its two Optional Protocols.
- Magna Carta Libertatum: This is a 13th century English charter, entirely separate from these 20th century UN instruments, so it does not fit here at all.
- International Bill of Human Rights: This is the actual collective name used for these three instruments together, since they form the founding core of the modern international human rights framework.
- International Charter of the Rights of the Man and the Citizen: This phrase echoes the French Declaration of the Rights of Man and of the Citizen from 1789, a different historical document, not the collective term for the UN instruments.
- International Charter of Human Rights: This sounds close to the correct phrase but uses Charter instead of Bill and is not the term actually used for this set of instruments.
Ruling out the historical documents from unrelated centuries and the near-miss wording leaves the one option that matches the actual established name for these three UN texts.
The correct answer is International Bill of Human Rights.
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Question: 4
The objective of the ‘Faith for Rights’ (F4R) is to provide space for a cross-disciplinary reflection and action on the deep, and mutually enriching, connections between religions and human rights. Which of the following is not one of the commitments on Faith for Rights (F4R)?
The objective of the ‘Faith for Rights’ (F4R) is to provide space for a cross-disciplinary reflection and action on the deep, and mutually enriching, connections between religions and human rights. Which of the following is not one of the commitments on Faith for Rights (F4R)?
Updated On: Jul 15, 2026
- To prevent the use of the notion of ‘State religion’ to discriminate against any individual or group
- To revisit religious interpretations that appear to perpetuate gender inequality and harmful stereotypes or even condone gender-based violence
- To refine the curriculums, teaching materials and textbooks to rectify harmful stereotypes
- To promote religious dogmatism.
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The Correct Option is D
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The correct Answer is (D):To promote religious dogmatism.
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This question asks which of the four listed statements is not actually one of the commitments under the Faith for Rights framework.
- To prevent the use of the notion of State religion to discriminate against any individual or group: This is a genuine commitment, aimed at stopping the idea of an official religion from being used to justify discrimination.
- To revisit religious interpretations that appear to perpetuate gender inequality and harmful stereotypes or even condone gender-based violence: This is also a real commitment, pushing for interpretations of faith that do not reinforce gender-based harm.
- To refine the curriculums, teaching materials and textbooks to rectify harmful stereotypes: This too is an actual commitment, focused on removing harmful stereotypes from education.
- To promote religious dogmatism: This runs opposite to the entire spirit of the framework, which exists to encourage open, cross-disciplinary reflection between faith and rights, not to entrench rigid or unquestioning belief. This is the one statement that does not belong among the actual commitments.
Since the first three statements all reflect genuine, documented commitments and the fourth contradicts the framework's very purpose, it stands out as the one that is not a real commitment.
The correct answer is To promote religious dogmatism.
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Question: 5
In India, which of the following statutory organisations is responsible for the protection and promotion of human rights?
In India, which of the following statutory organisations is responsible for the protection and promotion of human rights?
Updated On: Jul 15, 2026
- National Human Rights Council.
- National Human Rights Commission
- National Human Rights Organisation.
- Indian Human Rights Council.
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The Correct Option is B
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The correct Answer is (B):National Human Rights Commission
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This question checks the name of India's statutory body responsible for protecting and promoting human rights.
- National Human Rights Council: This name is close but incorrect; no such body carries this exact title in India.
- National Human Rights Commission: This is the correct statutory body, set up under the Protection of Human Rights Act, 1993, tasked with inquiring into and safeguarding human rights across the country.
- National Human Rights Organisation: This is not the actual name of any statutory body in India; Organisation is not the term used in the governing law.
- Indian Human Rights Council: This name is also incorrect, since no statutory body in India goes by this title.
Only one of the four names matches the body actually created by statute in India, since the other three swap in words like Council or Organisation that do not appear in the law establishing it.
The correct answer is National Human Rights Commission.
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Top CLAT Questions
- In the realm of contemporary literature, the interplay between character and setting is a nuanced dance that shapes the narrative’s essence. The setting, often described with painstaking detail, becomes more than a backdrop; it becomes a character, influencing the plot and character development.
Consider, for instance, the barren expanse of the desert in Jhumpa Lahiri’s The Namesake. The arid landscape mirrors the sense of isolation felt by the protagonist, Gogol, as he navigates his identity crisis in a foreign land. The relentless sun and vast sands are not mere descriptions; they are the silent witnesses to his inner turmoil.
On the other end of the literary spectrum, there is Arundhati Roy’s The God of Small Things. The lush, vibrant Kerala backwaters are not just the setting; they are a character woven into the fabric of the story. The teeming, humid landscape reflects the complex web of human relationships and secrets that unravel in the narrative. This interplay is not confined to contemporary literature alone. In Shakespeare’s timeless tragedy Macbeth, the eerie and foreboding setting of the Scottish moors casts a dark shadow over the characters’ actions. The moors, shrouded in mist and mystery, serve as an ever-present omen of the impending tragedy. - The crisis of justice that is the subject matter of discussion in the media today is in fact the crisis of “justice for the middle class”. The main difference between India and the OECD (Organisation for Economic Cooperation and Development) countries is that whereas the middle class in these countries has reasonable access to justice, in India it does not. A vocal and powerful middle class has emerged in India since 1991. It is demanding reasonable access to justice. Much of the judicial reform effort will help meet this demand…
The question of justice for the poor is, however, an altogether different challenge. No country in the world has been able to secure justice for the poor. Most of the jails of the richest countries are filled with the poorest. The “masses” are more often victims of the criminal justice system than of crime. In India as well, jails are almost exclusively filled with the poor. The civil justice system is hardly accessible to them. They are often victimised by lawyers, touts and court staff. They are docket-excluded, a new type of untouchability. The language and the logic—and the colonial and feudal culture—of the judicial system are alien to them. It rarely takes cognisance of their needs and interests.
Their main concern, therefore, is to escape the attention of the justice system, criminal and civil. A landless Dalit person in the interior of Madhya Pradesh once gave me an insightful definition of a court from the perspective of the masses: “A court is a place where you are forcibly taken by the police to be punished; no one goes to a court.” In contrast, many lawyers and judges colloquially define a court as “a temple of justice where rights are protected”.
These sharply divergent visions mean that justice for one section is often injustice for another. Protecting the livelihood of traditional taxi and auto drivers from predatory pricing by corporate app-based taxi providers by imaginatively using the available tools of law to delay their incursion would be seen by the rich and by sections of the middle class as a failure of the judicial system, and possibly as also resulting in a downgrading of the “ease of doing business” measure. However, the masses would see such a judicial intervention as strong evidence of a good justice system. Although the conflict over competing visions of the nation and conflicting demands from social and economic segments have confined judicial reform of judicial administration mainly to “neutral” areas such as process reform, procedural law, technology, planning and court and case management, judge strength, and the workload of judges, there has been considerable improvement in these areas, and the judicial system has improved its performance.
[Extracted, with edits, from “Justice and the Two Ideas of India”, by G. Mohan Gopal, Frontline] - Everything she wanted was here, at Carignano, in Kasauli. Here, on the ridge of the mountain, in this quiet house. It was the place, and the time of life, that she had wanted and prepared for all her life-as she realized on the first day at Carignano, with a great, cool flowering of relief - and at last she had it. She wanted no one and nothing else. Whatever else came, or happened here, would be an unwelcome intrusion and distraction. This she tried to convey to the plodding postman with a cold and piercing stare from the height of the ridge onto his honest bull back. Unfortunately, he did not look up at her on the hilltop but stared stolidly down at the dust piling onto his shoes as he plodded on. A bullock-man, an oafish ox, she thought bitterly. She stepped backwards into the garden and the wind suddenly billowed up and threw the pine branches about as though to curtain her. She was grey, tall and thin and her silk sari made a sweeping, shivering sound and she fancied she could merge with the pine trees and be mistaken for one. To be a tree, no more and no less, was all she was prepared to undertake.
What pleased and satisfied her so, here at Carignano, was its barrenness. This was the chief virtue of all Kasauli of course-its starkness. It had rocks, it had pines, it had light and air. In every direction there was a sweeping view - to the north, of the mountains, to the south, of the plains. Occasionally an eagle swam through this clear unobstructed mass of light and air, that was all. And Carignano, her home on the ridge, had no more than that. Why should it? The sun shone on its white walls. Its windows were open the ones facing north opened on to the blue waves of the Himalayas flowing out and up to the line of ice and snow sketched upon the sky, while those that faced south looked down the plunging cliff to the plain stretching out, flat and sere to the blurred horizon.
Yes, there were some apricot trees close to the house. There were clumps of iris that had finished blooming. There was the kitchen with a wing of smoke lifting out of its chimney and a stack of wood outside its door. But these were incidental, almost unimportant.
[Extracted, with edits and revisions, from “Fire on the Mountain” by Anita Desai] - English literature is a vast and diverse field that has left an indelible mark on the world of letters. From the eloquent plays of William Shakespeare to the complex novels of Jane Austen and the profound poetry of William Wordsworth, English literature offers a window into the human experience. One of the luminaries of English literature is William Shakespeare, often hailed as the greatest playwright in the history of English language. His works, including Hamlet, Macbeth, and Romeo and Juliet, are celebrated for their exploration of human nature, love, ambition, and tragedy. His characters, such as the tormented Hamlet and the star-crossed lovers Romeo and Juliet, continue to captivate readers and audiences worldwide.
The 19th century ushered in a new era of literary giants. Jane Austen’s novels, such as Pride and Prejudice and Sense and Sensibility, provide incisive social commentary through the lens of wit and romance. Austen’s heroines, like Elizabeth Bennet and Elinor Dashwood, remain beloved literary figures known for their intelligence and resilience. The Romantic era brought forth poets like William Wordsworth and Samuel Taylor Coleridge, who celebrated * 8 UG the beauty of nature and the emotional intensity of the individual. Wordsworth’s ‘‘I Wandered Lonely as a Cloud’’ and Coleridge’s ‘‘The Rime of the Ancient Mariner’’ are testament to the power of the written words to evoke profound emotions and imagery. Moving towards 20th century, English literature continued to evolve. Virginia Woolf’s ground-breaking novel Mrs. Dalloway explored the inner thoughts and lives of its characters with a modernist narrative style. Dystopian visions, as seen in George Orwell’s Nineteen Eighty-Four provided stark warnings about the dangers of totalitarianism and the erosion of individual freedom.
Today, English literature is a global phenomenon, transcending borders and languages. Indian authors like Arundhati Roy, with her novel The God of Small Things, have won prestigious international literary awards. The book not only explores intricate family dynamics but also delves into the broader socio-political landscape of India. In summary, English literature is a testament to the enduring power of storytelling and the written word. It encompasses an array of authors, themes, and styles that continue to captivate and inspire readers across the world. - On the evening of the 10th, General Dyer arrived at Amritsar, and the Deputy-Commissioner handed over the civil power to him. He issued a proclamation by word of mouth that no meetings should be held. Two days later, after there had been no sort of riot, nor murder, General Dyer heard that a meeting was to be held at the Jallianwala Bagh. He proceeded there with about fifty troops, half British, half Indian, and a certain number of Ghurkas, armed with their kukris. The Jallianwala Bagh is an open space, half a mile square, which has one entry wide enough for three persons. The troops got in and lined up on a mound of debris. The walls, seven feet high, and the surrounding houses enclosed the people. There were, too, three alleys through which the people might have been able to pass. Within thirty seconds of the troops getting in, General Dyer gave orders to fire, and the crowd of people, estimated at anything from 5,000 to 20,000, who were sitting on the ground peacefully listening to the mob oratory, were fired on. The result of the troops’ fire into the mass of people we do not know. But we do know that Dyer’s own estimate of the casualties resulting from ten minutes continual individual firing, was 400 to 500 killed and 1,500 wounded. The people were not able to escape. They were people who had not offered any violence and who had not been warned. These people were shot down. After ten minutes, the ammunition was exhausted and the troops marched off, and they left 1,500 wounded there. There were men lying there for two days, dying of thirst, eating the ground, bleeding to death and nobody to look after them. Those who lived nearby came and carried away some of the wounded from the heap of dead and dying, but the unfortunate country people died there miserably of their wounds. This is what is done in 1919 in British India…
Centuries hence you will find Indian children brought up to this spot, just as they visit now the Cawnpore Well, and you can imagine the feelings of these Indians for generations over this terrible business.
[Col. Wedgwood, MP, speaking in the British Parliament, 22 December 1919]
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