All this caused widespread anger and opposition against the British colonial rule and the national movement in India took a stronger turn.<\/li>\n<\/ul>\n <\/p>\n
(c) The Rowlatt Act was passed hurriedly through the Imperial Legislative Council despite the united opposition of the Indian members. The Act gave the government enormous powers to repress political activities and allowed detention of political prisoners without trial for two years. The Indians were outraged by these laws as they were clearly undemocratic and oppressive and hurt national sentiments and dignity. Mahatma Gandhi called for a nation-wide protest against the proposed Rowlatt Act in 1919. Rallies were organised in various cities. Workers went on strike in railway workshops and shops closed down.<\/p>\n
(d) Gandhiji decided to withdraw the Non-cooperation Movement because it was turning violent. Various incidents of violence perpetrated by the masses, especially the Chauri Chaura incident that took place in 1922 in Gorakhpur. Here, a peaceful demonstration in a bazaar turned into a violent clash with the police and the angry mob set police-station on fire in which several police were killed. Hearing of the incident, Mahatma Gandhi called a halt to this movement. He felt that people were not yet ready for a mass struggle, and the satyagrahis needed to be properly trained for non-violent demonstrations.<\/p>\n
Question 2. \nWhat is meant by the idea of satyagraha? \nAnswer: \nWhat Mahatma Gandhi meant about satyagraha being active resistance was that it requires a lot of pure soul-force activity. It involves great sacrifices to be made, which can be done only by persons with strong will power. It requires resistance to oppression without using any physical force. The idea of satyagraha emphasises the power of truth and the need to search for truth. It suggests that if the cause is true, if the struggle is against injustice, then physical force is not necessary to fight the oppressor. Without being aggressive, a satyagrahi can win the battle through non-violence. This can be done by appealing to the conscience of the oppressor. By this struggle, truth is bound to triumph ultimately.<\/p>\n
Question 3. \nWrite a newspaper report on: \n(a) The Jallianwala Bagh massacre \n(b) The Simon Commission \nAnswer: \nOn 13th April 1919, a large crowd gathered in the enclosed ground of Jallianwala Bagh. Some came to protest against the government\u2019s new repressive measures. Others had come to attend the annual Baisakhi fair. Being from outside the city, many villagers were unaware of the martial law that had been imposed. General Dyer entered the area, blocked the exit points, and opened fire on the crowd, killing hundreds of innocent people. Dyer\u2019s main intention was to \u2018produce a moral effect\u2019 and terrorise the satyagrahis.<\/p>\n
The indiscriminate firing by the British soldiers led to nation-wide outrage. There were strikes, clashes with the police and attacks on government buildings. The Jallianwala Bagh incident was the most brutal incident in the history of India. The government responded with brutal repression seeking to humiliate and terrorise people, satyagrahis were forced to rub their noses on the grounds, crawl on the streets, and do salaam (salute) to all sahibs.<\/p>\n
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The Simon Commission was constituted by the new Tory government in Britain, under Sir John Simon. Set up in response to the nationalist movement, the commission was to look into the functioning of the constitutional system in India and suggest changes. But nationalists in India opposed the commission because it did not have a single Indian member. They were all British. So, when the Simon Commission arrived in India in 1928, it was greeted with the slogan \u2018Go back Simon\u2019. All parties, including the Congress and the Muslim League, participated in the demonstrations.<\/p>\n
Question 4. \nCompare the images of Bharat Mata in this chapter with the image of Germania in Chapter 1. \nAnswer: \n(i) The image of Bharat Mata was the symbol of Indian nation whereas the image of Germania symbolised the German nation.<\/p>\n
(ii) Both images were created to give the abstract idea of the nation a concrete form and create an image with which people could identify and unify. These images inspired nationalists in their respective countries who worked hard to attain a liberal nation.<\/p>\n
(iii) The image of Bharat Mata reflects the religious basis of its making but the image of Germania does not reflect religious fervour.<\/p>\n
(iv) The image of Bharat Mata painted by Abanindranath Tagore is bestowed with learning, food and clothing and some ascetic quality also. Another painting of Bharat Mata is a contrast to this image as she is shown with a trishul, standing beside a lion and an elephant – both symbols of power and authority. This image appears similar to the image of Germania where she holds a sword and a shield.<\/p>\n
Discuss<\/strong> \nQuestion 1. \nList all the different social groups which joined the Non-cooperation Movement of 1921. \nThen choose any three and write about their hopes and struggles to show why they joined the movement. \nAnswer: \nThe different social groups which joined the Non-cooperation Movement of 1921 were-<\/p>\n\nMiddle classes in cities comprising students, teachers, lawyers, merchants and traders, etc.<\/li>\n Peasants and tribals in rural areas<\/li>\n Plantation workers in Assam<\/li>\n Nai-dhobi<\/li>\n<\/ul>\n(i) The Non-cooperation Movement started with middle-class participation in the cities. In many places, merchants and traders refused to trade in foreign goods or finance foreign trade. For them, boycotting foreign goods would make the sale of Indian textiles and handlooms go up.<\/p>\n
(ii) The peasants joined the movement because they hoped they would be saved from the ruthless landlords, and high taxes taken by the colonial government. In many places nai-dhobi bandhs were organised by panchayats to deprive landlords of the services of even barbers and washermen. As the movement spread in 1921, the houses of talukdars and merchants were attacked, bazaars were looted, and grain hoards were taken over.<\/p>\n
(iii) Plantation workers in Assam had their own understanding of Mahatma Gandhi and the notion of swaraj. They joined the movement hoping they would get the right to move freely in and out of the confined space in which they were enclosed and retain a link with the village from which they had come.<\/p>\n
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Question 2. \nDiscuss the Salt March to make clear why it was an effective symbol of resistance against colonialism. \nAnswer: \n(i) The Salt March conducted by Mahatma Gandhi emerged as an effective symbol of resistance against colonialism because it was done in revolt against salt which was something consumed by the rich and the poor alike, and it was one of the most essential items of food.<\/p>\n
(ii) The tax on salt and the government monopoly over its productions revealed the most oppressive move of the British rule.<\/p>\n
(iii) The Salt March was effective also because Gandhiji met a large number of common people during his march and he taught them what he meant by swaraj and urged them to peacefully defy the British. On 6 April, he reached Dandi, and ceremonially violated the law, manufacturing salt by boiling sea water.<\/p>\n
(iv) This act of Gandhiji set forth an example to the entire nation of how the oppressor could be confronted in a non-violent manner. This marked the beginning of the Civil Disobedience Movement in which various social groups participated and made a collective effort to root out the British government in India.<\/p>\n
Question 3. \nImagine you are a woman participating in the Civil Disobedience Movement. Explain what the experience meant to your life. \nAnswer: \nParticipating in Gandhiji\u2019s Civil Disobedience Movement was a great experience. I felt proud for getting opportunity to work with him and listen to his graceful words. I met a variety of people who contributed greatly in broadening my outlook. I worked selflessly and with full dedication in the interest of my country. Like any other human beings, I too loved freedom and did whatever I could do to achieve it.<\/p>\n
Question 4. \nWhy did political leaders differ sharply over the question of separate electorates? \nAnswer: \n(i) Political leaders differed sharply over the question of separate electorates because all of them did not have the same opinion on this point.<\/p>\n
(ii) Some dalit leaders like B.R. Ambedkar who favoured the cause of minorities demanded reserved seats in educational institutions and separate electorates for dalits. They believed that only political empowerment would resolve the problems of their social backwardness.<\/p>\n
(iii) But Mahatma Gandhi was dead against this opinion. He believed that separate electorates for dalits would slow down the process of their integration into society.<\/p>\n
(iv) Some nationalist leaders feared that the system of separate electorates would gradually divide the country into several segments because every community would then ask for separate representation. They believed that separate electorates were contrary to the spirit of true nationalism.<\/p>\n
Project<\/strong> \nFind out about the anti-colonial movement in Kenya. Compare and contrast India\u2019s national movement with the ways in which Kenya became independent. \nAnswer: \nDo it yourself.<\/p>\nClass 10 History Chapter 3 NCERT Intext Activity Questions and Answers<\/h3>\n Question 1. \nRead the text (Source A, Texbook Page 55) carefully. What did Mahatma Gandhi mean when he said satyagraha is active resistance? \nAnswer: \nWhat Mahatma Gandhi meant about satyagraha being active resistance was that it requires a lot of pure soul-force activity. It involves great sacrifices to be made, which can be done only by persons with strong will power. It requires resistance to oppression without using any physical force. The idea of satyagraha emphasises the power of truth and the need to search for truth. It suggests that if the cause is true, if the struggle is against injustice, then physical force is not necessary to fight the oppressor. Without being aggressive, a satyagrahi can win the battle through non-violence. This can be done by appealing to the conscience of the oppressor. By this struggle, truth is bound to triumph ultimately.<\/p>\n
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Question 2. \nThe year is 1921. You are a student in a government-controlled school. Design a poster urging school students to answer Gandhiji\u2019s call to join the Non-cooperation Movement. \nAnswer: \nDo it yourself.<\/p>\n
Question 3. \nIf you were a peasant in Uttar Pradesh in 1920, how would you have responded to Gandhiji\u2019s call for Swaraj? Give reasons for your response. \nAnswer: \nI would have responded positively to Gandhiji\u2019s call for swaraj by refusing to pay the landlords\u2019 exorbitantly high rents and a variety of other cesses. I would have asked for reduction of revenue, abolition of begar, and social boycott of oppressive landlords. For a peasant like me, Swaraj means freedom from the talukdars and landlords and their atrocities.<\/p>\n
Question 4. \nLook at Figs. 12 and 14 (Textbook Pages 71 and 72). Do you think these images will appeal to all castes and communities? Explain your views briefly. \nAnswer: \nThese two images of Bharat Mata have been portrayed as ascetic figures. So, I don\u2019t think it will have an appeal to those who belong to non-Hindu community. Non-Hindus will definitely not be in any way attracted to these images.<\/p>\n
Hope the data shared above regarding the NCERT Class 10 Social Science History Chapter 3 Nationalism in India PDF has aided in your exam preparation. If you ever need any assistance you can always reach us and our team will guide you at the soonest possibility.<\/p>\n","protected":false},"excerpt":{"rendered":"
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