JAC Class 10 SST Nationalism in India – Jharkhand Board Solution

JAC Class 10 Social Science Important Questions History Chapter 2 Nationalism in India

September 9, 2024September 6, 2024 by Prasanna

JAC Board Class 10th Social Science Important Questions History Chapter 2 Nationalism in India

Multiple Choice Questions

Question 1.
In which year did Mahatma Gandhi decide to launch a nationwide satyagraha against the proposed Rowlatt Act (1919)?
(a) 1919
(b) 1920
(c) 1921
(d) 1930
Answer:
(a) 1919

Question 2.
Where was the Khilafat Committee formed in March 1919?
(a) Aligarh
(b) Poona
(c) Bombay
(d) Nagpur
Answer:
(c) Bombay

Question 3.
When did the Jallianwala Bagh incident take place?
(a) 13 April 1919
(b) 13 April 1920
(c) 26 January 1930
(d) 11 March 1931
Answer:
(a) 13 April 1919

Question 4.
Who was the spiritual head of the Islamic world?
(a) Abdul Ghaffar Khan
(b) The Khalifa
(c) ShaukatAli
(d) Muhammad Ali Jinnah
Answer:
(b) The Khalifa

Question 5.
Where was the demand for ‘Purna Swaraj’ formalised?
(a) Congress Session, Calcutta (September 1920)
(b) Congress Session, Nagpur (December 1920)
(c) Congress Session, Madras (1927)
(d) Congress Session, Lahore (1929)
Answer:
(d) Congress Session, Lahore (1929)

Question 6.
How was the Simon Commission greeted in India?
(a) Question: uit India Movement
(b) ‘Go back Simon’
(c) Dandi March
(d) Gandhi-Irwin Pact
Answer:
(b) ‘Go back Simon’

Question 7.
Who announced a vague offer of ‘dominion status’ for India?
(a) Lord Irwin
(b) General Dyer
(c) Sir John Simon
(d) Henry Mayhew
Answer:
(a) Lord Irwin

Question 8.
Who is one of the industrialists who supported the Civil Disobedience Movement?
(a) Kumar Mangalam Birla
(b) Ananya Birla
(c) GautamAdani
(d) G.D. Birla
Answer:
(d) G.D. Birla

Question 9.
What did Gandhiji call the untouchables?
(a) Sanatanis
(b) Scheduled Castes
(c) Harijan
(d) Depressed Class
Answer:
(d) Depressed Class

Question 10.
Who was the first to create an image of Bharat Mata? ‘
(a) Jawaharlal Nehru
(b) Bankim Chandra Chattopadhyay
(c) Rabindranath Tagore
(d) Abanindranath Tagore
Answer:
(b) Bankim Chandra Chattopadhyay

Question 11.
Who wrote ‘Vande Mataram’?
(a) Bankim Chandra Chattopadhyay
(b) Rabindranath Tagore
(c) Abanindranath Tagore
(d) Natesa Sastri
Answer:
(a) Bankim Chandra Chattopadhyay

Question 12.
In whieh novel was ‘Vande Mataram’ included?
(a) Rangbhoomi
(b) Durgeshnandini
(c) Godan
(d) Anandamath
Answer:
(d) Anandamath

Question 13.
Who painted Bankim Chandra Chattopadhyay’s famous image of Bharat Mata?
(a) Rabindranath Tagore
(b) Mahatma Gandhi
(c) Abanindranath Tagore
(d) Natesa Sastri
Answer:
(c) Abanindranath Tagore

Question 14.
Who designed the Swaraj Flag which was a tricolour and had a spinning wheel in the centre?
(a) Abanindranath Tagore
(b) G.D. Birla
(c) Purshottamdas Thakurdas
(d) Mahatma Gandhi
Answer:
(d) Mahatma Gandhi

Question 15.
Who believed that folklore was national literature?
(a) Natesa Sastri
(b) G.D. Birla
(c) Bal Gangadhar Tilak
(d) Abdul Ghaffar Khan
Answer:
(a) Natesa Sastri

Very Short Answer Type Questions

Question 1.
Explain Bardoli Satyagarha?
Answer:

In 1928, Vallabhbhai Patel led the peasant movement in Bardoli, a taluka in Gujarat, against enhancement of land revenue.
Bardoli Satyagraha movement was a success under the leadership of Vallabhbhai Patel.
The struggle was widely publicised and generated immense sympathy in many parts of India.

Question 2.
What was the idea of satyagraha?
Answer:
The idea of satyagraha emphasised the power of truth and the need to search for truth.

Question 3.
What was the forced recruitment?
Answer:
It was a process through which the colonial state forced the people, especially people from the rural areas, to join the army.

Question 4.
Where did Mahatma Gandhi organise successful satyagraha movements in 1916 and 1917?
Answer:
(i) In 1916, Mahatma Gandhi inspired the peasants of Champaran, Bihar to struggle against the oppressive plantation system.

(ii) In 1917, he organised a satyagraha to support the peasants of the Kheda district of Gujarat, who were affected by crop failure and plague epidemic, and could not pay the revenue and demanded relaxation of revenue collection.

(iii) In 1918 Mahatma Gandhi went to Ahemdabad to organise a satyagraha movement amongst cotton mill workers.

Question 4.
What is the Rowlatt Act, 1919?
Answer:
The Rowlatt Act, 1919 was hurriedly passed through the Imperial Legislative Council despite the united opposition of the Indian members. It gave the government enormous powers to repress political activities and allowed detention of political prisoners without trial for two years.

Question 5.
What did Gandhiji declare ajbout the British rule in India in his book Hind Swaraj (1909)?
Answer:
Mahatma Gandhi in his famous book Hind Swaraj declared that the British rule was established in India with the cooperation of Indians, and had survived only because of this ‘cooperation. If Indians refused to cooperate, British rule in India would collapse within a year, and swaraj would come.

Question 6.
What was the first step that Gandhiji proposed so that non-cooperation could become a movement?
Answer:
Gandhiji proposed that the non¬cooperation movement should begin with the surrender of titles that the government awarded, and a boycott of civil services, army, police, courts and legislative councils, schools and foreign goods.

Question 7.
What was the demand of the peasant movement?
Answer:
The peasant movement demanded reduction of revenue, abolition of begar and social boycott of oppressive landlords. In many places nai-dhobi bandhs were organised by panchayats to deprive landlords of the services of even barbers and washermen.

Question 8.
Who set up the Oudh Kisan Sabha?
Answer:
In June 1920, Jawaharlal Nehru began going around the villages in Awadh to talk with them and understand their problems. By October, the Oudh Kisan Sabha was set up by Jawaharlal Nehru, Baba Ramchandra and a few others.

Question 9.
When was the demand for ‘Purna Swaraj’ made?
Answer:
In December 1929, under the presidency of Jawaharlal Nehru, the Lahore Congress formalised the demand for ‘Puma Swaraj’ or full independence for India.

Question 10.
What, according to Mahatma Gandhi was the most oppressive face of British rule?
Answer:
The tax on salt law and the government monopoly over its production, Mahatma Gandhi declared, revealed the most oppressive face of British rule.

Short Answer Type Questions

Question 1.
Mention three main proposals with reference to Non-Cooperation Movement, as suggested by Mahatma Gandhi.
Answer:
Gandhiji suggested that the Non Cooperation Movement should be carried out in stages:

It should begin with the surrender of titles that the government awarded.
The civil services, army, police, courts, legislative councils, schools and foreign goods should be boycotted.
In case the government used repression, a full civil disobedience campaign would be launched.
Through the summer of 1920, Mahatma Gandhi and Shaukat Ali toured extensively, mobilising popular support for the movement.

Question 2.
How did people react to the Jallianwala Bagh incident?
Answer:
Hundreds of people were killed in the Jallianwala Bagh incident. In many north Indian towns, people gathered on the streets. There were strikes, clashes with the police and attacks on government buildings. The government responded with brutal repression, seeking to humiliate and terrorise people. Satyagrahis were forced to rub their noses on the ground, crawl on the streets and salute to all sahibs. People were flogged, and villages around Gujranwala in Punjab and now Pakistan were bombed.

Question 3.
What were the effects of Non-Cooperation Movement on the economic front?
Answer:
Foreign goods were boycotted; liquor shops picketed and foreign clothes were burnt in huge bonfires. The import of foreign cloth halved between 1921 and 1922, its value dropping from ? 102 crore to ? 57 crore. In many places merchants and traders refused to trade in foreign goods or finance foreign trade. As the boycott movement spread, and people began discarding imported clothes and wearing-only Indian ones, production of Indian textile mills and handlooms went up.

Question 4.
Give reasons for the slow down of Non-Cooperation Movement in the cities.
Answer:
The Nob Cooperation Movement slowed down in the cities for a variety of reasons. Khadi cloth was often more expensive than mass-produced mill cloth and poor people could not afford to buy it. Similarly, the boycott of British institutions posed a problem. For the movement to be successful, alternative Indian institutions had to be set up so that they could be used in place of British ones. These were slow to come up. Therefore, students and teachers began returning to government schools and lawyers joined back work in government courts.

Question 5.
Who spearheaded the movement of tribal peasants? How was the move¬ment carried out?
Answer:
Alluri Sitaram Raju led the tribal peasants in the Gudem Hills of Andhra Pradesh in the movement. He talked of the greatness of Mahatma Gandhi and was inspired by the Non-Cooperation Movement. He persuaded people to wear khadi and give up drinking. However, he also asserted that India could be liberated only by the use of force, not non-violence. The Gudem rebels attacked police stations, attempted to kill British officials and carried on guerrilla warfare for achieving swaraj.

Question 6.
Why did Gandhiji decide to withdraw the Non-Cooperation Movement in February 1922?
Answer:
At Chauri Chaura in Gorakhpur, a peaceful demonstration in a bazaar turned into a violent clash with the police. Hearing this, Gandhiji decided to call off the Non-Cooperation Movement. He felt that the movement was turning violent in many places and satyagrahis needed to be properly trained before they would be ready for mass struggles. Also within the Congress, some leaders were tired of mass struggles and wanted to participate in elections to the provincial councils that had been set up by the Government of India Act of 1919.

Question 7.
Give the significance of Lahore Congress of December 1929.
Answer:
In December 1929, under the presidency of Jawaharlal Nehru, the Lahore Congress formalised the demand of ‘Puma Swaraj’ or full independence for India. It was declared that 26 January 1930 would be celebrated as the Independence Day when ’ people were to take a pledge to struggle for complete independence. Therefore, Mahatma Gandhi had to device ways to relate this abstract idea of freedom to concrete issues of every day life to strengthen the struggle for freedom.

Question 8.
Why did Gandhiji decide to re-launch the Civil Disobedience Movement?
Answer:
After the Gandhi-Irwin Pact, Gandhiji consented to participate in the Round Table Conference in London and the government agreed to release the political prisoners. However, when Gandhiji went to London for the conference in December 1931, the negotiations broke down and he returned disappointed. The government had begun a new cycle of repression. Ghaffar Khan and Jawaharlal Nehru were in jail, and Congress had been declared illegal. Series of measures were taken to prevent meetings, demonstrations and boycotts. With great apprehension, Gandhiji relaunched the Civil Disobedience Movement.*

Question 10.
Why was the Congress reluctant to include workers’ demands as part of its programme of struggle?
Answer:
The Congress was reluctant to include workers’ demands as part of its programme -of struggle because:

The industrial working classes did not participate in the Civil Disobedience Movement in large numbers, except in the Nagpur region.
As the industrialists came closer to the Congress, the workers stayed aloof.
The Congress felt that including the workers’ demands as part of its programme of struggle would alienate industrialists and divide the anti-imperial forces.

Long Answer Type Questions

Question 1.
What was one of the ways Gandhiji thought could bring the Hindus and Muslims closer together for a broad based movement in India?
Answer:

The First World War ended with the defeat of Ottoman Turkey and rumours that a harsh peace treaty was going to be imposed on the Ottoman emperor.
To defend the Khalifa’s temporal powers, a Khilafat Committee was formed in Bombay in March 1919. Young Muslim leaders, brothers Muhammad Ali and Shaukat Ali discussed a possibility of mass action on the issue.
Gandhiji took this as an opportunity to bring the Muslims under the umbrella of a unified national movement.
At the Congress Session in Calcutta, 1920, Gandhiji convinced other leaders to start a non-cooperation movement in support of Khilafat as well as for swaraj.

Question. 2.
How did the peasants of Awadh participate in the Non-Cooperation Movement?
Answer:

(i) In Awadh, Baba Ramchandra led the peasants against talukdars and landlords who demanded from peasants exorbitantly high rents and a variety of other cesses, and forced them to do begar.

(ii) The peasants demanded reduction of revenue, abolition of begar and social boycott of oppressive landlords.

(iii) Oudh Kisan Sabha, headed by Jawaharlal Nehru, Baba Ramchandra and a few others was set up by October 1920 and within a month 300 branches opened around the region.

(iv) When the Non-Cooperation Movement began the next year, the Congress made efforts to integrate Awadh peasant struggle into the wider struggle.

(iv) The houses of talukdars and merchants were attacked, bazaars were looted, and
grain hoards were taken over. In many places, local leaders told peasants that Gandhiji had declared that no taxes were to be paid and land was to be redistributed among the poor.

(v) The name of the Mahatma was being invoked to sanction all action and aspirations.

Question. 3.
What was the understanding of Mahatma Gandhi and notion of swaraj for the plantation workers?
Answer:

(i) For the plantation workers in Assam, freedom meant the right to move freely in and out of confined space in which they were enclosed, and it meant retaining a link with the village from which they had come.

(ii) The Inland Emigration Act of 1859 did not permit the plantation workers to leave the tea gardens without permission.

(iii) When they heard about the Non Cooperation Movement, they defied the authorities, left the plantations and headed home.

(iv) They believed Gandhi Raj was coming and everyone would be given land in their own villages. They never reached their destination.

(v) Stranded on the way by a railway and steamer strike, they were caught by the police and brutally beaten up.

Question. 4.
Why was Simon Commission greeted with resistance?
Answer:
The new Tory government in Britain constituted a Statutory Commission under Sif John Simon. It was set up in response to the nationalist movement. The commission was to look into the functioning of the constitutional system in India.aild suggest changes. The concern was that the commission did not have a single Indian member. They were all British. Therefore, when the Simon Commission came to India, they were greeted with the slogan ‘Go back Simon’. All parties, including the Congress and the Muslim League, participated in the
demonstrations.

Question 5.
Discuss how ‘Salt March’ became an effective tool of resistance against colonialism?
Answer:
(i) Gandhiji revealed that the tax on salt and the government monopoly over its production was the most oppressive face of British rule. On 31 January, 1930

(ii) Gandhiji sent a letter to Viceroy Irwin with eleven demands and stating that a Civil Disobedience Movement would be launched if the demands were not met.

(iii) These demands were wide-ranging so that all classes of the Indian society could identify with them and come together for a united campaign.

(iv) When Irwin refused to negotiate, Gandhiji started the Salt March with 78 volunteers. After marching for 240 miles from Sabarmati Ashram, they reached Dandi on 6 April and violated the salt law, manufacturing salt by boiling sea water.

(v) People were asked to refuse cooperation with the British and also break colonial laws.

(vi) Demonstrations were held in front of government salt factories, foreign cloth was boycotted, and liquor shops picketed, i
peasants refused to pay revenue and chaukidari taxes, village officials resigned and forest laws were violated.

Question 6.
Describe the difference in approach of Mahatma Gandhi and Dalit leaders regarding the ‘untouchables’.
Answer:
(i) Gandhiji believed that swaraj would not come if untouchability was not eliminated. He called the ‘untouchables’ harijan, organised satyagraha to secure their entry into temples and access to public wells, tanks, roads and schools.

(ii) He himself cleaned toilets to dignify the

(iii) But the dalit leaders were keen on a different political solution to the problems of the community. They began organising and demanded reserved seats in educational institutions, and a separate electorate that would choose the dalit members for legislative councils.

(iv) They considered political empowerment as a solution to their social disabilities.

(v) Dalit participation in Civil Disobedience Movement was very limited, especially in Maharashtra and Nagpur region where their organisation was very strong.

Question. 7.
Discuss the Poona Pact of 1932.
Answer:
(i) Dr. B.R. Ambedkar, organised the dalits into the Depressed Classes Association in 1930, differed with Mahatma Gandhi at the second Round Table Conference by demanding separate electorates for dalits.

(ii) When the British government agreed to Ambedkar’s demand, Gandhiji began a fast unto death.

(iii) He believed that separate electorates for dalits would slow down the process of their integration into society.

(iv) Ambedkar finally accepted Gandhiji’s position and the result was the Poona Pact of September 1932.

(v) The Depressed Classes, later known as Scheduled Castes, were provided reserved seats in provincial and central legislative councils, but they were to be voted in by the general electorate.

Question 8.
The identity of the nation is most often symbolised in a figure or image. Justify.
Answer:

It was in the twentieth century, with the growth of nationalism, that the identity ‘ of India came to be visually associated with the image of Bharat Mata.
The image was first created by Bankim Chandra Chattopadhyay. In the 1870s, he wrote ‘Vande Mataram’ as a hymn to the motherland.
Later it was included in his novel Anandamath and widely sung during the Swadeshi movement in Bengal. Moved by the Swadeshi movement, Abanindranath Tagore painted his famous image of Bharat Mata.
In his painting, Bharat Mata is portrayed as an ascetic figure; she is calm, composed, divine and spiritual.
In the subsequent years, the image of Bharat Mata acquired many different forms, as it circulated in popular prints and were painted by different artists.
Devotion to this mother figure came to be seen as evidence of one’s nationalism.

Question 9.
Write a short note on Quit India Movement?
OR
‘The failure of the Cripps Mission and the effects of World War II created widespread discontentment in India.’ Justify the statement
Answer:
Gandhiji launched a movement calling for complete withdrawal of the British from India:
(i) The Congress Working committee, at Wardha on 14 July 1942, passed the ‘Question: uit India’ resolution demanding the immediate transfer of power to Indians and quit India.

(ii) On 8 August 1942 in Bombay, the all India Congress Committee passed the resolution launching non-violent mass struggle on the widest possible scale throughout the country.

(iii) Gandhiji delivered the famous ‘Do or Die’ speech. The call for ‘Question: uit India’ almost brought the state machinery to a standstill in large parts of the country.

(iv) People observed hartals, demonstrations and processions singing national songs and slogans.

(v) The movement was truly a mass movement in which thousands of students, workers and peasants, leaders like Jayprakash Narayan, Aruna Asaf Ali and Ram Manohar Lohia and many women like Matangini Hazra in Bangal; Kanaklata Barua in Assam and Rama Devi in Odisha actively participated.

(vi) The British responded with much force, yet it took more than a year to suppress the movement.

Activity Based Questions

Question 1.
Four places a, b, c, and d are marked on the outline political map of India. Identify these places with the help of the following information and write their correct names on the lines marked near them:
(a) Locate and name the place where Indian National Congress Session was held in September 1920.
(b) Locate and name the place where Indian National Congress Session was held in December 1920.
(c) Locate and name the place where Indian National Congress Session was held in 1927.
Answer:
(a) Calcutta, September 1920
(b) Nagpur, December 1920
(c) Madras, 1920

Question 2.
Important centres of Indian National Movement are marked on the outline political map of India. Identify these places with the help of following information and write their correct names on the lines marked near them:
(a) The place where there was a movement by Indigo planters.
(b) The place where Peasant Satyagraha was held.
(c) The place where cotton mill workers organised Satyagraha.
(d) The place where Jallianwala Bagh incident took place.
(e) The incident in Uttar Pradesh that led to calling off the Non-Cooperation Movement.
(f) Civil Disobedience Movement began here.
Answer:

(a) Champaran (Bihar) – Movement of Indigo planters
(b) Kheda (Gujarat) – Peasant Satyagraha
(c) Ahmedabad (Gujarat) – Cotton Mill Workers Satyagraha
(d) Amritsar (Punjab) – Jallianwala Bagh incident
(e) Chauri Chaura (Uttar Pradesh) – Calling off Non-Cooperation Movement
(f) Dandi (Gujarat) – Civil Disobedience Movement

JAC Class 10 Social Science Important Questions

JAC Class 10 Social Science Solutions History Chapter 2 Nationalism in India

September 5, 2024September 4, 2024 by Prasanna

JAC Board Class 10th Social Science Solutions History Chapter 2 Nationalism in India

JAC Class 10th History Nationalism in India InText Questions and Answers

Quesrtion 1.
Read the text carefully. What did Mahatma Gandhi mean when he said satyagraha is active resistance?
Mahatma Gandhi on Satyagraha ‘It is said of “passive resistance ” that it is the weapon of the weak, but the power which is the subject of this article can be used only by the strong. This power is not passive resistance; indeed it calls for intense activity. The movement in South Africa was not passive but active … ‘Satyagraha is not physical force. A satyagrahi does not inflict pain on the adversary; he does not seek his destruction …In the use of satyagraha, there is no ill-will whatever. ‘ Satyagraha is pure soul-force.

Truth is the very substance of the soul. That is why this force is called satyagraha. The soul is informed with knowledge. In it burns the flame of love. … Nonviolence is the supreme dharma … ‘It is certain that India cannot rival Britain or Europe in force of arms. The British worship the war-god and they can all of them become, as they are becoming, bearers of arms. The hundreds of millions in India can never carry arms. They have made the religion of non-violence their own… ’
Answer:
Gandhiji strongly defended that satyagraha requires an active resistance. It emphasised the power of truth and the need to search for the truth. It suggested that if the cause was true, if the struggle was against injustice, and then would be no need for physical force. People should be persuaded to see the truth and not be forced. This method would appeal to the people and ultimately truth would be the winner. This could unite all Indians.

Page 34

Question 2.
The year is 1921. You are a student in a government-controlled school. Design a poster urging school students to answer Gandhiji’s call to join the Non-Cooperation Movement.
Answer:
Self-help Hints:

Research on the activities and happenings of that p*eriod.
What did satyagrahis encourage the school students to follow?
How did the school students and teachers react to the Non-Cooperation Movement?
What were the positive and negative outcomes of it on the school students?
Also, share how you would have reacted to the situation or what suggestions would you give as school student during that period.

Page 35

Question 3.
If you were a peasant in Uttar Pradesh in 1920, how would you have responded to Gandhiji’s call for Swaraj? Give reasons for your response.
Answer:
If I were a peasant in Uttar Pradesh in 1920,1 would have responded actively to Gandhiji’s call for swaraj and followed his teachings and methods. I would have peacefully tried to negotiate with the landlords or talukdars to reduce the exorbitant rents and other cesses. I would have requested for a secured tenure and refused to do begar. Swaraj to me would mean to break myself free from the reigns of the landlords.

Page 36

Question 4.
Find out about other participants in the National Movement who were captured and put to death by the British. Can you think of a similar example from the national movement in Indo-China?
Answer:
Self-help Hints:

Find out about the extremists Lai, Bal, Pal; Aurobindo Ghosh.
Who were the moderates? Study about Badruddin Tyabji, S.N. Banerjee, Dadabhai Naoroji, etc.
How were the moderates and extremists different from each other in their ideals and methods of dealing with the British?
Discuss about revolutionaries like Bhagat Singh, Chandrashekhar Azad, Sukhdev, Khudiram Bose, Batukeshwar Dutt, etc.
Find out how the lives of some of these personalities ended. How were they tortured by the British?
Who was Huynh Phu So? Who was Ho Chi Minh? Can they be compared to the revolutionaries and extremsists of India?

Page 43

Question 5.
Why did various classes and groups of Indians participate in the Civil Disobedience Movement?
Answer:
Different social groups participated in the Civil Disobedience Movement, each with purposes of their own.

In the countryside, the rich peasants, like the Patidars of Gujarat and Jats of Uttar Pradesh participated as they were hit hard by trade depression and falling prices.
Poor peasants participated because they wanted the unpaid rent to the landlord to be remitted.
Business classes were involved in Civil Disobedience Movement to gain protection against imports of foreign goods, and oppose foreign policies that restricted business activities.
Women participated in the movement in large scale as they thought it was their sacred duty towards the nation.

Question 6.
Read the Source D carefully. Do you agree with Iqbal’s idea of communalism? Can you define communalism in a different way?
Source D In 1930, Sir Muhammad Iqbal, as president of the Muslim League, reiterated the importance of separate electorates for the Muslims as an important safeguard for their minority political interests. His statement is supposed to have provided the intellectual justification for the Pakistan demand that came up in subsequent years.

This isfvhat he said:
7 have no hesitation in declaring that if the principle that the Indian Muslim is entitled to full andfree development on the lines of his own culture and tradition in his own Indian home-lands is recognised as the basis of a permanent communal settlement, he will be ready to stake his all for thefreedom of India. The principle that each group is entitled to free development on its own lines is not inspired by any feeling of narrow communalism … A community which is inspired by feelings of ill-will towards other communities is low and ignoble.

I entertain the highest respect for the customs, laws, religions and social institutions of other communities. Nay, it is my duty according to the teachings of the Question: uran, even to defend their places of worship, if need be. Yet I love the communal group which is the source of life and behaviour and which has formed me what I am by giving me its religion, its literature, its thought, its culture and thereby its whole past as a living operative factor in my present consciousness …‘Communalism in its higher aspect, then, is indispensable to the formation of a harmonious whole in a country like India.

The units of Indian society are not territorial as in European countries … The principle of European democracy cannot be applied to India without recognising the fact of communal groups. The Muslim demand for the creation of a Muslim India within India is, therefore, perfectly justified…‘The Hindu thinks that separate electorates are contrary to the spirit of true nationalism, because he understands the word “nation ” to mean a kind of universal amalgamation in which no communal entity ought to retain its private individuality.

Such a state of things, however, does not exist. India is a land of racial and religious variety. Add to this the general economic inferiority of the Muslims, their enormous debt, especially in the Punjab, and their insufficient majorities in some of the provinces, as at present constituted and you will begin to see clearly the meaning of our anxiety to retain separate electorates. ’
Answer:
No, I cannot completely agree with Iqbal’s idea of communalism. He believed that communal group is the source of life and behaviour of people. This helps in developing religion, literature, the thoughts and culture. And therefore, there should be Muslim India within India.
Our country is an amalgamation of various religions, culture, tradition, language, customs, etc. India has always welcomed people from different backgrounds.

Having a complete different entity according to religion would break the spirit of nationalism and unity. A nation can flourish if there is unity in diversity. It enriches our culture, tradition, history, art, etc. It teaches us tolerance and widens our views. Spread of communalism is not a very positive approach to growth of society as it leads to hatred, discrimination and ultimately

Page 48

Question 7.
Look at Figs. 12 and 14. Do you think these images will appeal to all castes and communities? Explain your views briefly.

Answer:
The images in question may not appeal to all castes and communities. These images represent Hindu goddesses. However, India is a multi-cultural and multi-religious country, so it will appeal to majority of the population. These images are symbols of strength and power, so people from other religion may also gain strength and will power from these images.

JAC Class 10th History Nationalism in India Textbook Questions and Answers

Question 1.
Explain:
(a) Why growth of nationalism in the colonies is linked to an anti-colonial movement?
(b) How the First World War helped in the growth of the National Movement in India?
(c) Why Indians were outraged by the Rowlatt Act?
(d) Why Gandhiji decided to withdraw the Non-Cooperation Movement?
(a) The growth of modem nationalism is intimately connected to the anti-colonial movement because of:

People, began discovering their unity in the process of their struggle with colonialism.
The sense of being oppressed under colonialism provided a shared bond that tied many different groups together.
Each class and group felt the effects of colonialism differently, their experiences were varied, and their notions of freedom were not always the same. The Congress under Mahatma Gandhi tried to forge these groups together within one movement.

(b) The war created a new economic and political situation. It led to a huge increase in defence expenditure which was financed by war loans and increasing taxes. Custom duties were raised and income tax introduced. Through the war years prices increased, doubling between 1913 and 1918, leading to extreme hardship for the common people.

Villagers were called upon to supply soldiers and the forced recruitment in rural areas caused widespread anger. Then in 1918-19 and 1920-21, crops failed in many parts of India, resulting in acute food shortage, accompanied by epidemic. According to the census of 1921, 12 to 13 million people died due to famines and epidemics. People thought their hardships would end after the war, but it did not happen. All this helped in the growth of national movement in India.

(c) The Rowlatt Act had been hurriedly passed through the Imperial Legislative Council despite the united opposition of the Indian members. It gave the government enormous powers to repress political activities, and allowed detention of political prisoners without trial for two years. Gandhiji in 1919 decided to launch a nationwide satyagraha against such unjust.laws as proposed in Rowlatt Act (1919)

(d) In 1922, at Chauri Chaura in Gorakhpur, a peaceful demonstration in a bazaar turned into a violent clash with the police. Gandhiji wanted people to follow a non¬violent approach to achieve freedom
from the British. Hearing of this incident, Mahatma Gandhi decided to halt the Non-Cooperation Movement. He felt the movement was turning violent in many places and satyagrahis needed to be properly trained before they would be ready for mass struggles.

Question 2.
What is meant by the idea of satyagraha?
Answer:

The idea of satyagraha emphasised the power of truth and the need to search for truth. It suggested that if the cause was true, if the struggle was against injustice, then physical force was not necessary to fight the oppressor.
Without seeking vengeance or being aggressive, a satyagrahi could win the battle through non-violence. This could be done by appealing to the conscience of the oppressor.
People, including the oppressor had to be persuaded to see the truth and not be forced to accept the truth through use of violence.
By this struggle, truth was bound to ultimately triumph. Mahatma Gandhi thought that this dharma of non-violence could unite all Indians.

Question 3.
Write a newspaper report on:
(a) The Jallianwala Bagh massacre
(b) The Simon Commission
Answer:
(a) 13 April, 1919: On this day, large crowds of people had gathered in the enclosed arena of Jallianwala Bagh. Few had come to make a peaceful non-violent protest against the government’s new repressive policies. Few had come to attend the annual Baisakhi fair. As many were from outside the city, they were not aware of the martial law imposed in the city by General Dyer. Dyer entered the area, closed all the exits and opened fire on the innocent, unaware crowd. Hundreds of people, including women and children were killed. It led to nationwide outrage.

(b) Under the new Tory Government in Britain, a Statutory Commission was constituted under Sir John Simon in November 1927. It was set up in response to nationalist movement and was to look into the functioning of the constitutional system in India and suggest changes. However, all the members were British; there was not a single Indian member in the Commission. Therefore, when the Simon Commission arrived in India in 1928, they were greeted with resistance and the slogan ‘Go back Simon’. All parties, including the Congress and the Muslim League, participated in the demonstrations.

Question 4.
Compare the images of Bharat Mata in this chapter with the image of Germania in Chapter 1.

Answer:
The identity of the nation is most often symbolised in a figure or an image, ft was in the twentieth century, with the growth of nationalism, that the identity of India came to be visually associated with the image of Bharat Mata. There were two images of Bharat Mata one by Abanindranath Tagore and the second by another artist. Abanindranath Tagore, in his painting, portrayed Bharat Mata as an ascetic figure; she is calm, composed, divine and spiritual. In another painting, she is shown with a trishul, standing beside a lion and an elephant both symbols of power and uthority.

Germania became the allegory of the German nation. Germania wore crown of oak leaves, as the oak leaves stand for heroism. The broken chains mean being freed. The breastplate with eagle symbolises the strength of German empire. Sword presents the readiness to fight while the olive branch around the sword represents the willingness to make peace. Black, red and gold tricolour is the flag of the liberal-nationalists in 1848. Rays of the rising sun represents the beginning of a new era.

NCERT ‘Discuss’ Questions

Question 1.
List all the different social groups which joined the Non-Cooperation Movement of 1921. Then choose any three and write about their hopes and struggles to show why they joined the movement.
Answer:
Various social groups participated in the Non-Cooperation Movement, but each had their own aspirations and interpretation of swaraj. The teachers and students, lawyers, peasants, tribal peasants, plantation workers joined the movement.

(i) Peasants:
In Awadh, a sanyasi, named Baba Ramchandra organised the peasants against the oppressive talukdars and landlords for demanding exorbitantly high rents and variety of other cesses. Peasants were forced to do begar and had no secured tenure. Oudh Kisan Sabha was set up by Jawaharlal Nehru, Baba Ramchandra and few others by October, 1920. Over 300 branches opened in the region within a month.

The aim of Congress was to integrate Awadh peasant struggle into the wider struggle. As the movement spread, talukdars and merchants were attacked, bazaars were looted and grain hoards were taken over. In many places, local leaders told that Gandhiji declared that
taxes need not be paid and land was to be redistributed among the poor.

(ii) Tribal peasants:
In the Gudem Hills of Andhra Pradesh, the tribal peasants revolted as they were forbidden by the colonial government from entering the forest areas to graze their cattle, collect fuelwood and fruits. Their livelihoods were affected and traditional rights were being denied. They were forced to contribute begar to build roads.

Alluri Sitaram Raju, who was inspired by Mahatma Gandhi, encouraged people to wear Khadi and give up drinking. However, he also asserted that India could be liberated only through the use of force, and not non-violence.Raju was captured and executed in 1924 and became a folk hero.

(iii) Plantation workers:
For plantation workers in Assam, freedom meant the right to move freely in and out of confined space in which they were enclosed, and it meant retaining a link with the village from which they had come. When they heard about the Non-Cooperation Movement, they defied the authorities, left the plantations and headed home. However, stranded on the way by a railway and steamer strike, they were caught by the police and brutally beaten up.

Question 2.
Discuss the Salt March to make clear why it was an effective symbol of resistance against colonialism.
Answer:
(i) Mahatma Gandhi declared that the most oppressive face of British rule was the tax on salt and the government monopoly over its production. On 31 January 1930, Gandhiji sent a letter to Viceroy Irwin stating eleven demands. These demands were wide-ranging so that all classes within the Indian society could identify with them and they could be brought together in a united campaign.

(ii) One of the most stirring demands was the abolition of the salt tax. When their demands were not met, Gandhiji launched the Civil Disobedience Movement with the famous Salt March.

(iii) Along with his volunteers, he walked from Sabarmati Ashram to the coastal town of Dandi. On his way, he explained his followers the meaning of Swaraj and asked them to peacefully defy the British.

(iv) On 6 April 1930, he reached Dandi and ceremoniously violated the law by manufacturing salt.

Question 3.
Imagine you are a woman participating in the Civil Disobedience Movement. Explain what the experience meant to your life.
Answer:

It was a moment of great pride for me to be able to be a part of the Civil Disobedience Movement. To serve the nation, is our greatest and foremost duty.
Thousands of women came out of their homes to listen to Gandhiji. I participated in the protest marches, manufactured salt, and picketed foreign cloth and liquor shops with many women like me.
I was confined at home as was the role of all women to be good mothers, wives, daughters and to fulfil the duties at home.
I was inspired by Gandhiji’s swaraj and with Civil Disobedience Movement.
Several women from high-caste families in urban areas and rich peasant households participated in freedom movement.
Spirit of nationalism grew in me and I came out of the walls and got involved in the movement. I was imprisoned for a short while with the other leaders and followers. It was a significant phase of my life.

Question 4.
Why did the political leaders differ sharply over the question of separate electorates?
Answer:
The political leaders differed sharply over the question of separate electorates.
(i) Dr B.R. Ambedkar organised the dalits into the Depressed Classes Association in 1930. At the Second Round Table Conference he demanded separate electorates for dalits. When the British conceded to the demands, Gandhiji began a fast unto death. He believed that separate electorates for dalits would slow down the process of integration of dalits into society. Ambedkar finally accepted Gandhiji’s position and Poona Pact of September 1932 was signed. This gave the Depressed Classes reserved seats in provincial and central legislative councils, but they were to be voted in by general electorate.

(ii) The Congress and Muslim League madeefforts to negotiate an alliance and in 1927 it appeared that such unity could be forged. Muhammad Ali Jinnah, one of the leaders of the Mbslim League was ready to give up the demand for separate electorates, if Muslims were assured reserved seats in the Central Assembly and representation in proportion to population in Muslim- dominated provinces. This issue could not be resolved as M.R. Jayakar of Hindu Mahasabha strongly opposed any efforts at compromise. .

NCERT ‘Project’ Work

Question 1.
Find out about the anti-colonial movement in Indo-China. Compare and contrast India’s national movement with the ways in which Indo-China became independent.
Answer:
Self-help Hints:
Anti-colonial movement in Indo-China:
The Nationalist Movement in Vietnam

(i) Religion had a contradictory relationship with the mainstream nationalism. On the one hand, religion played an important role in strengthening the control of the colopial rule. On the other hand, religion also provided strong ways of resistance.

(ii) Strengthening the Control of the Colonial Rule: Vietnamese religious beliefs were a mixture of Buddhism, Confucianism and local practices. Many of the rituals were based on superstitions which simply worked to retard the growth of the Vietnamese society.

(iii) Moreover, Confucianism that formed the basis of many religious beliefs in Vietnam taught the people that the relationship between the ruler and the people was the same as that between children and parents.

(iv) The colonial power was quick to seize the opportunity. Christianity began to be pushed as an alternative religion. Christianity had a relatively more modem outlook and appealed to large sections of the population. Similarly, there were many popular religions in Vietnam, that were spread by people who claimed to have seen a vision of God. Some of these supported the French. This in turn helped to strengthen the colonial rule.

(v) Resistance to the Colonial Rule: It was religion again that provided strong resistance to the colonial role. The Vietnamese had strong beliefs in Buddhism and Confucianism. Anything different from these was not acceptable to them.

(vi) They began to look down on Christianity as a danger to their religion. Similarly, there were many popular movements that inspired emotions against the colonial rule.

Scholars Revolt:
An early movement against French control and the spread of Christianity was the Scholars Revolt in 1868. The revolt was led by officials at the imperial court who were against the spread Catholicism and French power. They led a general uprising in NGU and Ha Tine provinces where over a thousand Catholics were killed.

The French crushed the movement but this uprising served to inspire other patriots to rise up against them. Hoa Hao Movement: The movement was launched by Huynh Phu in 1939 and gained great popularity in the fertile Mekong delta area. Most of his followers were Vietnamese nationalists.

His criticism against useless expenditure had a wide appeal. He also opposed the sale of child brides, gambling and the use of alcohol and opium. The movement played a major role in arousing anti-imperialist sentiments, The French tried to suppress the movement inspired by Huynh Phu So. They declared him mad, called him the mad bonze, and put him in a mental asylum. The French authorities exiled him to Laos and sent many of his followers to concentration camps.

Nationalist movement in India:
(i) India came under the British rule gradually after British East India Company was set up and’trade permissions were taken by the British to trade with India.

(ii) Mahatma Gandhi spearheaded the nationalist movement in India.

(iii) He followed and encouraged a non¬violent method of satyagraha.

(iv) He organised a nationwide Non¬Cooperation Movement against the British, which involved people from many walks of life.

(v) When the British did not adhere to the demands of the Indians, Gandhiji launched the Civil Disobedience Movement where all British authorities, British goods, rules and laws were defied, but in a non-violent manner.

(vi) Whenever, Gandhiji felt matters were becoming violent, he stopped all movements.

(vii) India became independent on 15 August,’ 1947 Difference was that colonisation of Kenya happened much later than India and therefore, it gained independence later. Also, while India was a rich country and British arrived to trade and have trade control over Indian markets, Kenya was a poor, backward and an illiterate nation. Violent methods to gain freedom were the main tactics used in Kenya. In India non-violent methods and talks were held to gain freedom.

JAC Class 10 Social Science Solutions

JAC Class 10 Social Science Notes History Chapter 2 Nationalism in India

September 5, 2024September 4, 2024 by Bhagya

JAC Board Class 10 Social Science Notes History Chapter 2 Nationalism in India

→ The First World War, Khilafat and Non-Cooperation

The First World War created a new economic and political situation.
As defence expenditure increased, custom duties were raised and income tax introduced.
Rise in prices between 1913 and 1918 led to extreme hardship for the common people.
There was forced recruitment of soldiers from rural areas which caused widespread anger.
As crops failed in many parts of India, between 1918-19 and 1920-21, there was shortage of food, resulting in famines and epidemic.

→ The Idea of Satyagraha

Mahatma Gandhi returned to India from South Africa in 1915.
He successfully fought the racist regime in South Africa using a novel method of mass agitation, known as satyagraha.
He believed that dharma of non-violence could unite all Indians.
Gandhiji successfully organised satyagraha movements in Champaran in Bihar against oppressive plantation system; Kheda in Gujarat to reduce revenue collection; and Ahmedabad in Gujarat amongst the cotton mill workers.

→ The Rowlatt Act

The Rowlatt Act (1919) passed by the Imperial Legislative Council, gave the government enormous powers to repress political activities, and allowed detention of political prisoners without trial for two years.
Gandhiji decided to launch a nationwide satyagraha against such unjust laws.
Rallies were organised in various cities, workers went on strike in railway workshops, and shops closed down.
To control the nationalists, the British administration picked up local leaders from Amritsar and barred Gandhiji from entering Delhi.
On 13 April 1919, the Jallianwala Bagh massacre took place. General Dyer ordered an open fire on peaceful, innocent people who gathered at the park for a peaceful protest and attend the annual Baisakhi fair.
This led to mass aggression which the government brutally repressed.
At the Calcutta Session of Congress in September 1920, Gandhiji decided to launch Non-Cooperation Movement in support of Khilafat and Swaraj. He thought this would unite the Hindus and the Muslims.

→ Why Non-Cooperation?

Mahatma Gandhi in his famous book Hind Swaraj (1909) declared that British rule was established in India with the cooperation of Indians. If the Indians refused to cooperate, British rule would collapse within a year and swaraj would come.
Gandhiji believed that non-cooperation should be unfolded in stages. It should begin with the surrender of titles that the government awarded, boycott civil services, army, police, courts, legislative councils, schools, and foreign goods.
However, many within the Congress were concerned about the proposals and there was intense tussle within the Congress.
At the Congress Session at Nagpur in December 1920, a compromise was worked out and the Non-Cooperation movement was adopted.

→ The Movement in the Towns

The movement began with the middle-class participation in the cities. Students left government-controlled schools and colleges, headmasters and teachers resigned, lawyers gave up their practice. Council elections were boycotted.
Foreign goods were boycotted, liquor shops picketed, afnd foreign clothes burnt in huge bonfires. Foreign import halved.
However, the movement in the cities gradually slowed down for variety of reasons, such as khadi was expensive and not affordable by all, and alternate Indian institutions had to be set up so that they could be used in place of British ones.

→ Rebellion in the Countryside

Non-Cooperation Movement drew into its folds the struggles of peasants and tribals which were developing in various parts of the country.
In Awadh, the peasants were led by Baba Ramchancjra, who was a sanyasi. Their struggle was against the oppressive talukdars and landlords who charged exorbitant rents and variety of other cesses, and forced peasants to do begar. They had no secured tenure.
Oudh Kisan Sabha was set up by Jawaharlal Nehru, Baba Ramchandra and others. The effort of Congress was to integrate the Awadh peasant struggle into the wider struggle.
As the movement spread in 1921, houses of talukdars and merchants were attacked, bazaars were looted and grain hoards were taken over. Many local leaders declared that Gandhiji had said that it was not necessary to pay tax and the land would be redistributed among the poor.
As the tribal peasants were forbidden from entering the forests to graze cattle, collect fuelwood and fruits, they sought to guerilla warfare. They resented for forced begar to construct roads. Alluri Sitaram Raju inspired people to wear khadi and give up drinking. He also said that India could gain freedom by the use of force and not by non-violence.

→ Swaraj in the Plantations

Plantation workers in Assam wanted the freedom to move around and also keep in touch with the village from where they had come.
Under the Inland Emigration Act of 1859, they did not have the permission to leave the tea gardens without permission.
When the workers heard about Non-Cooperation Movement, they left the plantations, defied the authorities and left for home.
However, they were stranded on the way with steamer and railway strike, caught by the police and brutally beaten up.

→ Towards Civil Disobedience

With the Chauri-Chaura incident in 1922, Gandhiji halted the Non-Cooperation Movement. He felt satyagrahis needed to be trained properly before they would be ready for mass struggle.
When the Simon Commission arrived in India in 1928, they were greeted with slogan ‘Go back Simon’. It was constituted to look into the constitutional system in India but had only British members and no Indians. A Round Table Conference was to decide the future constitution.
The radicals within the Congress were not satisfied and became more assertive. Under the presidency of Jawaharlal Nehru, the demand for ‘Puma Swaraj’ was formalised in December 1929 at Lahore Congress Session. 26 January 1930 was declared as the Independence Day when people would take a pledge to struggle for complete independence.

→ The Salt March and the Civil Disobedience Movement

The most oppressive of all rules of the British was the tax on salt and its monopoly over production. Gandhiji found in salt a veiy powerful symbol that could unite the nation.
Gandhiji sent eleven demands to Viceroy Irwin .stating that if they were not met, a nationwide. Civil Disobedience Movement would be launched. The demands were wide ranging, so that all classes of society would identify with it and be brought together in a united campaign.
When the demands were not fulfilled, Gandhiji started the Dandi March with his followers from Sabarmati Ashram to the coastal town of Dandi. On 6 April, he violated the law by manufacturing salt by boiling sea water. This marked the beginning of Civil Disobedience Movement.
People were asked to defy British administration peacefully. People went to forest to graze their cattle and collect wood, foreign goods were boycotted, liquor shops picketed. People manufactured salt, peasants refused to pay taxes and village officials resigned.
The colonial government began using repressive measures and arrested many leaders. When Gandhiji was arrested, industrial workers in Sholapur attacked police posts, municipal buildings, courts, etc. As the movement became violent, Gandhiji decided to call off the Movement.
Gandhiji signed the Gandhi-Irwin Pact on 5 March 1931 and consented to join the Second Round Table Conference in London. However, the discussions were not satisfying and Gandhiji returned India disappointed. In India when he found Ghaffar Khan and Jawaharlal Nehru imprisoned and that the British had renewed their oppressive measures, he decided to re-launch the Civil Disobedience Movement.

→ How Participants saw the Movement

In the countryside, rich peasants participated in the movement. However, when the Civil Disobedience Movement was called off in 1931 without revision in the rent, they were very disappointed. When the movement was restarted in 1932, many refused to participate.
The poor peasants had joined movements led by the Socialists and Communists. Apprehensive of issues from the rich peasants and displeasing them, Congress was not willing to support the poor peasants.
Prominent Indian industrialists supported the movement. Indian Chambers of Commerce and Industries (FICCI) was formed in 1927. However, after the failure of the Round Table Conference, industrialists were not uniformly enthusiastic.
The industrial working class did not participate in large numbers in the movement, except in the Nagpur region. Congress was reluctant to include the workers’.demands as part of the struggle as it felt it would alienate industrialists and divide the anti-imperial forces.
Women participated in large numbers in this movement. They were involved in protest marches, manufactured salt, picketed foreign cloth and liquor shops.

→ The Limits of Civil Disobedience

The Congress ignored the dalits in fear of offending the sanatanis, the high-caste Hindus. Gandhiji believed that freedom would not come for years if untouchability was not eliminated. He called them harijans.
Dr B.R. Ambedkar organised the dalits into Depressed Classes and demanded for separate electorates for them. When the British agreed to his demands, Gandhiji went on fast unto death. He believed that separate electorates would mean process of integration of dalits into society would slow down. Finally, when Ambedkar accepted Gandhiji’s position, Poona Pact was signed on September 1932. They were to have reserved seats in provincial and legislative councils but were to be voted in by the general electorate.
Muslims also had a lukewarm response to the Civil Disobedience Movement. Muhammad Ali Jirmah, one of the leaders of Muslim League was ready to give up demand for separate electorate if Muslims were given reserved seats in Central Assembly and representation in proportion to population in the Muslim-dominated provinces. However, when M.R. Jayakar of the Hindu Mahasabha strongly disagreed to it, all efforts at compromise broke down.

→ The Sense of Collective Belonging:

Nationalism spreads when people feel, they belong to the same nation; when they have common bonds that unite them together. History and fiction, folklore and songs, popular prints and symbols, all play a part in making of nationalism.
In the twentieth century, with the growth of nationalism, the identity of India came to be associated with image of Bharat Mata. She was first created by Bankim Chandra Chattopadhyay as he wrote ‘ Vande Mataram’ as a hymn to the motherland. This hymn was included in his famous novel Anandamath.
The image of Bharat Mata was first painted by Abanindranath Tagore. Later it acquired several different forms. Devotion to this mother figure came to be seen as evidence of one’s nationalism.
Ideas of nationalism also developed through revival of Indian folklore. In Bengal, Rabindranath Tagore himself began collecting ballads, nursery rhymes and myths and led the movement for folk revival. In Madras, Natesa Sastri believed that folklore was a national literature.
During Swadeshi movement in Bengal, a tricolour (red, green and yellow) was designed with eight lotuses representing eight provinces of British India, and a crescent moon, representing Hindus and Muslims. Gandhiji designed the Swaraj flag, which was a tricolour (red, green and white) and had a spinning wheel at the centre representing the Gandhian ideal of self-help.
Feeling of nationalism was created with reinterpretation of history. While the British considered Indians backward and primitive, and incapable of governing themselves, Indians began looking into the past to rediscover India’s great achievements.