List of top Verbal and Logical Ability Questions

There are millions of children in India, who cannot, for a variety of reasons, be protected by their parents and adult family. They maybe dead, or alcoholic, or violent and abusive, or in jail, or lost, or have abandoned their child. The parents may also be themselves destitute, homeless, gravely ill or disabled, and therefore unable to care for their children without support. The child, who has no home or settled place or abode and any ostensible means of subsistence maybe at risk in other ways as well: due to riots, natural disasters, war and militant conflict; disabilities and incurable terminal ailments, with no one who can support or look after the child; when a child is grossly abused or tortured; is inducted into drug abuse or trafficking; child marriage and child labor. In all such situations, it is the State, which is both morally and legally responsible to protect, nurture and raise each child.
However, at present, the State in India invests miniscule resources in child protection. India today is a youthful nation: 19 percent of the children in the world live within its boundaries, and more than one-third of the population is below 18 years. Accounting for the largest number of children in work, and the second largest number of children affected by HIV, India arguably has the highest number of children facing exploitation and neglect in the world. But the investment on child protection was a shocking 0.034 per cent of the budget.
Traditionally, public authorities have tried to accomplish their duty of protecting children who are at risk mainly by locking away large numbers of these children in State-run, closed institutions for many years until the child grows to adulthood, and soon after the child comes of age by abruptly discharging the child without any further support into the larger society. Private and religious charities also sometimes run orphanages for such children, but they are usually run on similar custodial principles of raising the child in confined and overly disciplined environments. For children who conflict with the law, there are statutory ‘special homes’ to which they are usually confined in conditions similar to jails. For many years, these children also shared adult jails, and many illegally continue to do so.
It is both absurd and heartless for children to be locked up only because they have no one to protect them. It is argued that this is done for the sake of the child: if the child was free in the community, the State would be unable to protect the child from abuse, and therefore she is locked up for her own good. This is quite illogical. The State must find ways to protect the child who is in need of care in ways that respect the child’s right to a happy and free childhood, while at the same time ensuring her protection, and her rights to food, education, health care, recreation, love and security.
‘Human life has meaning only to that degree and as long as it is lived in the service of humanity’.
So said Wole Soyinka, the Nigerian Nobel Laureate, in his book of prison notes titled, The Man Died. Soyinka has lived a meaningful life. As a poet, dramatist, novelist, essayist and literary critic, his contribution to literature has been immense. Soyinka is more than a writer. An outspoken social critic, political activist and tireless crusader against tyranny, he is the conscience of Afric
Born in a Yoruba family in Abeokuta, Soyinka is the inheritor of the best of two worlds. His family was Christian. In the book, Ake: The Years of Childhood, he recalls the influences of his Christian home. His father was a schoolmaster. In his well-stocked library, where young Wole spent hours, the foundation of a literary career was laid. But it was his grandfather who initiated young Soyinka into the rituals and religious beliefs of his people.
Soyinka’s creative art is anchored in his culture. With all his pride in the culture of his people, Soyinka was no blind worshipper of Africa’s past. This was startlingly proved by his play, A Dance of the Forests, written for the Independence celebrations of Nigeria in 1960. As sadistic and megalomaniac dictators emerged in independent African nations, Soyinka’s moral fervour deepened. Soyinka has been severe also in his criticism of his countrymen. His hilarious comedies and brilliant political satires like Opera Wonyosi have brought to light evils and signs of decadence in Nigerian society. In the midst of the violence and chaos that marked the history of independent Nigeria, Soyinka kept his sanity. His deep moral outrage, however, drove him to take enormous personal risks. Soyinka was arrested and held in solitary confinement for more than two years. Soyinka produced some of his best works in prison. After he was being released, he chose to go on voluntary exile for a long period. The bedrock of Soyinka’s unwavering social commitment is his deep love for Afric When he received the Nobel Prize for Literature in 1986, Soyinka held out the Prize in the direction of the African continent. This touching gesture was an acknowledgment of his belief that the Prize was an affirmation of African culture, literature and art that had long been trampled by the colonial powers. 
In his Nobel Prize acceptance speech, Soyinka eloquently affirmed the African values. He called for the political will to dismantle all structures of racism and human inequality. The speech echoed his statement in The Man Died, ‘For me justice is the prime condition of humanity.’ It was in recognition of this passionate commitment that in 1994, UNESCO made Soyinka its Goodwill Ambassador for the promotion of African culture and human rights.