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Your company has a Microsoft Hyper-V Server 2008 R2 environment. You manage the environment by
using Microsoft System Center Virtual Machine Manager (VMM) 2008 R2.
You plan to install 3 host servers and 15 child partitions in the virtual environment.
You will perform child partition placements by using SAN migration.
You need to place the appropriate number of child partitions on each logical unit number (LUN) to support SAN migrations.
How many child partitions should you place on each LUN?
A. 0
B. 1
C. 2
D. 3
Answer: A
Live migration overview
Live migration is a new Hyper-V feature in Windows Server 2008 R2, which requires the failover clustering feature to be added and configured on the servers running Hyper-V. Hyper-V and failover clustering can be used together to make a virtual machine that is highly available, thereby minimizing disruptions and interruptions to clients. Live migration allows you to transparently move running virtual machines from one node of the failover cluster to another node in the same cluster without a dropped network connection or perceived downtime. In addition, failover clustering requires shared storage for the cluster nodes. This can include an iSCSI or Fiber-Channel Storage Area Network (SAN). All virtual machines are stored in the shared storage area, and the running virtual machine state is managed by one of the nodes.
Cluster Shared Volumes are volumes in a failover cluster that multiple nodes can read from and write to at the same time. The nodes coordinate the reading and writing activity so that the disk is not corrupted. In contrast, disks (LUNs) in cluster storage that are not Cluster Shared Volumes are always owned by a single node. Cluster Shared Volumes have the same requirements as non-Cluster Shared Volumes disk resources. The storage location in the Cluster Shared Volumes is under SystemDrive/ClusterStorage.
When creating the virtual machine, we recommend that you use this storage location. Cluster Shared Volumes can only be enabled once per cluster.

Late Victorian and modern ideas of culture are indebted to Matthew Arnold, who, largely through his Culture and Anarchy (1869), placed the word at the center of debates about the goals of intellectual life and humanistic society. Arnold defined culture as "the pursuit of perfection by getting to know the best which has been thought and said." Through this knowledge, Arnold hoped, we can turn "a fresh and free thought upon our stock notions and habits." Although Arnold helped to define the purposes of the liberal arts curriculum in the century following the publication of Culture, three concrete forms of dissent from his views have had considerable impact of their own. The first protests Arnold's fearful designation of
"anarchy" as culture's enemy, viewing this dichotomy simply as another version of the struggle between a privileged power structure and radical challenges to its authority. But while Arnold certainly tried to define the arch - the legitimizing order of value - against the anarch of existentialist democracy, he himself was plagued in his soul by the blind arrogances of the reactionary powers in his world. The writer who regarded the contemporary condition with such apprehension in Culture is the poet who wrote "Dover Beach," not an ideologue rounding up all the usual modern suspects. Another form of opposition saw Arnold's culture as a perverse perpetuation of classical and literary learning, outlook, and privileges in a world where science had become the new arch and from which any substantively new order of thinking must develop. At the center of the "two cultures" debate were the goals of the formal educational curriculum, the principal vehicle through which Arnoldian culture operates. However, Arnold himself had viewed culture as enacting its life in a much more broadly conceived set of institutions. A third form is so-called "multiculturalism," a movement aimed largely at gaining recognition for voices and visions that Arnoldian culture has implicitly suppressed. In educational practice, multiculturalists are interested in deflating the imperious authority that
"high culture" exercises over curriculum while bringing into play the principle that we must learn what is representative, for we have overemphasized what is exceptional. Though the multiculturalists' conflict with Arnoldian culture has clear affinities with the radical critique, multiculturalism actually affirms Arnold by returning us more specifically to a tension inherent in the idea of culture rather than to the cultureanarchy dichotomy. The social critics, defenders of science, and multiculturalists insist that Arnold's culture is simply a device for ordering us about. Instead, however, it is designed to register the gathering of ideological clouds on the horizon. There is no utopian motive in Arnold's celebration of perfection.
Perfection mattered to Arnold as the only background against which we could form a just image of our actual circumstances, just as we can conceive finer sunsets and unheard melodies.
Based on the information in the passage, Arnold would probably agree that the educational curriculum should
A. be more rigorous than during the past
B. deemphasize what is representative
C. reflect the dominant culture of the day
D. focus on the sciences more than the humanities
E. strike a balance between practicality and theory
Answer: B
Choice E is consistent with Arnold's views, as presented by the author. The passage emphasizes Arnold's argument for the pursuit of perfection; thus, Arnold would probably agree that we should study the
"exceptional" (see line 64) rather than the "representative." Besides, choice E is inconsistent with the viewpoint of multiculturalists (with whom Arnold disagrees) that "we must learn what is representative, for we have overemphasized what is exceptional"

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