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In which of these, should the listener be able to make connections between different segments of the speech?

In which of these, should the listener be able to make connections between different segments of the speech? Correct Answer Links between parts of the speech

A good listener must be able to establish relation between different parts of the speech. This is possible if listener is attentive and keeps his mind open.

Related Questions

Below are given two sets in which Set I describes the types of listener involved in communication, while Set II indicates their characteristics: Set-I (Types of listener involved in the communication)  Set-II (Characteristics) a) Non-Listener i) is engaged in information other than the one needed b) Marginal Listener ii) receives information without processing the significance in the context of communication c) Evaluative Listener iii) looks into the relevance of the information for understanding its implication d) Active Listener iv) pays heed to the communicated information occasionally   Match the two sets and give your answer by choosing to form the options:
Which of the following statement is True(T) or False(F) are given below.

1. By focusing too much on the facts, the listener may miss the message that the speaker is intending to convey.
2. When the listener is intercepting that means he / she is a good listener.
Read the passage carefully and select the best answer to each question out of the given four alternatives. By practicing mindfulness and other principles, we become more aware of and present to our fears and others fears, bearing witness as a way of healing andempowering. We see the spiritual path as intertwined with the path of social action, with contemplation and action parts of the same whole, each nourishing andguiding the other. Acknowledging that our well-being depends on others makes caring for others well-being a moral responsibility.
Through a “mindful citizen” exercise, we create a story articulating who we are as individuals who are also part of communities. This exercise helps us move beyond cynicism, complacency, and despair, instead infusing us with a sense of purpose. We embrace our gifts, resolving to do our part to promote a sense of common humanity as a means toward social justice.
With this exercise, I believe we can help students bridge their divides and replace anger and distrust with compassionate connections – just as I witnessed betweenShirley and Tiffany.
Shirley returned to class after a brief hiatus, keeping a cool distance from Tiffany. But over the weeks spent together they gradually came to know each other. They practiced seeing and listening, sharing stories so different that they felt bewildered as to how they could overcome the gap. But they found that acknowledging their differences led them to discover a place of deep connection in commonalities, such as being raised by grandmothers, and even wounds, including childhood trauma,that they never imagined existed.
In assessments of these classes, students say that these small groups become “healing communities,” where we overcome victimization and claim agency. Healingoccurs as we transcend an “us vs. them” mentality, crossing borders and forging connections. These communities show a way of reducing intergroup prejudice andfostering inclusion based in psychology research and pedagogical practice. What was the reason behind the strong connection between Shirley and Tiffany?
Read the passage carefully and select the best answer to each question out of the given four alternatives. By practicing mindfulness and other principles, we become more aware of and present to our fears and others fears, bearing witness as a way of healing andempowering. We see the spiritual path as intertwined with the path of social action, with contemplation and action parts of the same whole, each nourishing andguiding the other. Acknowledging that our well-being depends on others makes caring for others well-being a moral responsibility.
Through a “mindful citizen” exercise, we create a story articulating who we are as individuals who are also part of communities. This exercise helps us move beyond cynicism, complacency, and despair, instead infusing us with a sense of purpose. We embrace our gifts, resolving to do our part to promote a sense of common humanity as a means toward social justice.
With this exercise, I believe we can help students bridge their divides and replace anger and distrust with compassionate connections – just as I witnessed betweenShirley and Tiffany.
Shirley returned to class after a brief hiatus, keeping a cool distance from Tiffany. But over the weeks spent together they gradually came to know each other. They practiced seeing and listening, sharing stories so different that they felt bewildered as to how they could overcome the gap. But they found that acknowledging their
differences led them to discover a place of deep connection in commonalities, such as being raised by grandmothers, and even wounds, including childhood trauma,that they never imagined existed.
In assessments of these classes, students say that these small groups become “healing communities,” where we overcome victimization and claim agency. Healingoccurs as we transcend an “us vs. them” mentality, crossing borders and forging connections. These communities show a way of reducing intergroup prejudice andfostering inclusion based in psychology research and pedagogical practice. What makes the others well-being a moral responsibility for us?
Read the passage carefully and select the best answer to each question out of the given four alternatives. By practicing mindfulness and other principles, we become more aware of and present to our fears and others fears, bearing witness as a way of healing andempowering. We see the spiritual path as intertwined with the path of social action, with contemplation and action parts of the same whole, each nourishing andguiding the other. Acknowledging that our well-being depends on others makes caring for others well-being a moral responsibility.
Through a “mindful citizen” exercise, we create a story articulating who we are as individuals who are also part of communities. This exercise helps us move beyond cynicism, complacency, and despair, instead infusing us with a sense of purpose. We embrace our gifts, resolving to do our part to promote a sense of common humanity as a means toward social justice.
With this exercise, I believe we can help students bridge their divides and replace anger and distrust with compassionate connections – just as I witnessed betweenShirley and Tiffany.
Shirley returned to class after a brief hiatus, keeping a cool distance from Tiffany. But over the weeks spent together they gradually came to know each other. They practiced seeing and listening, sharing stories so different that they felt bewildered as to how they could overcome the gap. But they found that acknowledging their differences led them to discover a place of deep connection in commonalities, such as being raised by grandmothers, and even wounds, including childhood trauma,that they never imagined existed.
In assessments of these classes, students say that these small groups become “healing communities,” where we overcome victimization and claim agency. Healingoccurs as we transcend an “us vs. them” mentality, crossing borders and forging connections. These communities show a way of reducing intergroup prejudice andfostering inclusion based in psychology research and pedagogical practice. What does the “mindful citizen” exercise help us in?
Read the passage carefully and select the best answer to each question out of the given four alternatives. By practicing mindfulness and other principles, we become more aware of and present to our fears and others fears, bearing witness as a way of healing andempowering. We see the spiritual path as intertwined with the path of social action, with contemplation and action parts of the same whole, each nourishing andguiding the other. Acknowledging that our well-being depends on others makes caring for others well-being a moral responsibility.
Through a “mindful citizen” exercise, we create a story articulating who we are as individuals who are also part of communities. This exercise helps us move beyond cynicism, complacency, and despair, instead infusing us with a sense of purpose. We embrace our gifts, resolving to do our part to promote a sense of common humanity as a means toward social justice.
With this exercise, I believe we can help students bridge their divides and replace anger and distrust with compassionate connections – just as I witnessed betweenShirley and Tiffany.
Shirley returned to class after a brief hiatus, keeping a cool distance from Tiffany. But over the weeks spent together they gradually came to know each other. They practiced seeing and listening, sharing stories so different that they felt bewildered as to how they could overcome the gap. But they found that acknowledging their differences led them to discover a place of deep connection in commonalities, such as being raised by grandmothers, and even wounds, including childhood trauma,that they never imagined existed.
In assessments of these classes, students say that these small groups become “healing communities,” where we overcome victimization and claim agency. Healingoccurs as we transcend an “us vs. them” mentality, crossing borders and forging connections. These communities show a way of reducing intergroup prejudice andfostering inclusion based in psychology research and pedagogical practice. How students can replace their anger and distrust?
Read the passage carefully and select the best answer to each question out of the given four alternatives. By practicing mindfulness and other principles, we become more aware of and present to our fears and others fears, bearing witness as a way of healing andempowering. We see the spiritual path as intertwined with the path of social action, with contemplation and action parts of the same whole, each nourishing andguiding the other. Acknowledging that our well-being depends on others makes caring for others well-being a moral responsibility.
Through a “mindful citizen” exercise, we create a story articulating who we are as individuals who are also part of communities. This exercise helps us move beyond cynicism, complacency, and despair, instead infusing us with a sense of purpose. We embrace our gifts, resolving to do our part to promote a sense of common humanity as a means toward social justice.
With this exercise, I believe we can help students bridge their divides and replace anger and distrust with compassionate connections – just as I witnessed betweenShirley and Tiffany.
Shirley returned to class after a brief hiatus, keeping a cool distance from Tiffany. But over the weeks spent together they gradually came to know each other. They practiced seeing and listening, sharing stories so different that they felt bewildered as to how they could overcome the gap. But they found that acknowledging their differences led them to discover a place of deep connection in commonalities, such as being raised by grandmothers, and even wounds, including childhood trauma,that they never imagined existed.
In assessments of these classes, students say that these small groups become “healing communities,” where we overcome victimization and claim agency. Healingoccurs as we transcend an “us vs. them” mentality, crossing borders and forging connections. These communities show a way of reducing intergroup prejudice andfostering inclusion based in psychology research and pedagogical practice. What do you mean by pedagogical practice?
The following sentences form a paragraph. The sentences are numbered as P, Q, R, S and T. These sentences are not given in their proper order. Read the sentences and out of the five alternatives,  choose the right option that correctly arranges the sentences in the correct sequence.  Though the speech as a whole is captivating and edifying, his saying “women are not meant for appeasing her near and dear ones, they have their individuality and identity and they themselves should be aware of this fact.”  In his speech, he stresses on education, health, women empowerment and child care.  Rightly this speech is gaining popularity and is spreading like a wildfire.  But the question remains whether the widespread circulation of this speech be equally complemented with its objective of comprehensive awareness.  In a speech uploaded in the internet, we see our school teacher Rambabu addressing the masses from a stage.
Read the passage carefully and choose thebest answer to each question out of the four alternativesand click the button corresponding to it. To know language is to be able to speak it; even a childwho does not yet attend school can speak his or herlanguage. In order to speak a language it is important tolisten to it and to read a few pages in it everyday. A childpicks up language and learns to talk just as (s)he learnsto walk. Walking and talking comes naturally to a child asit grows. In our country, a child may grow up speakingmore than one language, if these languages are spoken inthe home and in the neighbourhood. we call thismultilingualism. A child speaks a language or languagesmuch before (s)he starts going to school. To know alanguage then is first of all to be able to speak it as easilyand naturally as a tree year old child does. Later on thechild will learn to read and write in that language. In orderto read and write in a language, one has to speak it. But itis possible to speak a language but not able to read orwrite in it. A baby does not speak until it is nine monthsold but it understands a few words at six months of age.It has been listening ever since it was born, and even alittle before that. So the first strategy in speaking alanguage is to listen. To know a language one must be able to?
Statement: Syrian President Bashar al-Assad has revealed during an interview that a direct clash between the US and Russia in Syria was narrowly avoided "by the wisdom of the Russian leadership".  Which of the following objection(s) might be a probable reason(s) for such a revelation by Syrian President Bashar al-Assad? I. Adding that Syria needs Russian support, Assad said, "At the same time we need to avoid the American foolishness in order to be able to stabilise our country". II. Adding that Syria needs American support, Assad said, "At the same time we need to avoid the American foolishness in order to be able to stabilise our country". III. Adding that Syria needs Russian support, Assad said, "At the same time we need to avoid the Russian foolishness in order to be able to stabilise our country". IV. Adding that Syria needs American support, Assad said, "At the same time we need to avoid the Russian foolishness in order to be able to stabilise our country".