Solution:

Rammohun Roy

Rammohun Roy was a social reformer who strongly advocated for the abolition of Sati (the practice of a widow self-immolating on her husband's pyre). He also promoted the rights of women, supported the education of girls, and encouraged the modernization of Indian society by introducing progressive ideas like the promotion of rational thinking and the importance of education.

Dayanand Saraswati

Dayanand Saraswati was a religious and social reformer who founded the Arya Samaj. He opposed idol worship and promoted the worship of one God. He emphasized the importance of Vedic knowledge and advocated for social reforms such as the removal of untouchability, the promotion of women's education, and the eradication of caste-based discrimination.

Veerasalingam Pantulu

Veerasalingam Pantulu was a prominent social reformer in Andhra Pradesh who worked for the upliftment of women and the eradication of social evils. He was a strong advocate of widow remarriage, women's education, and the abolition of child marriage. He also focused on the empowerment of women in society.

Jyotirao Phule

Jyotirao Phule was a social reformer who fought against caste-based discrimination and untouchability. He advocated for the education of girls and the lower castes, and promoted the idea of social equality. Phule was also critical of the orthodox practices of the Brahminical system and worked towards improving the condition of Dalits and other marginalized communities.

Pandita Ramabai

Pandita Ramabai was a social reformer and women's rights activist who advocated for the education of girls and the upliftment of women. She fought against child marriage and supported widow remarriage. Ramabai also worked to improve the condition of widows and fought for their right to property and education.

Periyar E. V. Ramasamy

Periyar E. V. Ramasamy, commonly known as Periyar, was a social reformer who promoted self-respect and rationalism. He strongly opposed the caste system and advocated for the rights of women, especially in terms of their dignity and independence. Periyar also criticized religious practices that he believed perpetuated social inequality.

Ishwarchandra Vidyasagar

Ishwarchandra Vidyasagar was a social reformer and educator who played a significant role in the promotion of women's rights. He advocated for the remarriage of widows, the education of girls, and the improvement of the condition of women in society. Vidyasagar was instrumental in the passing of the Widow Remarriage Act of 1856.

Solution:

State whether true or false:

• (a) When the British captured Bengal, they framed many new laws to regulate the rules regarding marriage, adoption, inheritance of property, etc. - True
• (b) Social reformers had to discard the ancient texts in order to argue for reform in social practices. - False
• (c) Reformers got full support from all sections of the people of the country. - False
• (d) The Child Marriage Restraint Act was passed in 1829. - True

Solution:

How did the knowledge of ancient texts help the reformers promote new laws?

The knowledge of ancient texts played a significant role in helping the reformers promote new laws during the 19th century. Reformers such as Raja Ram Mohan Roy, Swami Vivekananda, and others used their understanding of ancient Indian scriptures, including the Vedas, Upanishads, and other religious texts, to challenge social practices and customs that they considered unjust. They argued that many practices, like Sati and child marriage, were not in line with the true spirit of these ancient texts.

For example, Raja Ram Mohan Roy, through his study of the Vedas, highlighted the fact that the texts did not support the practice of Sati, where widows were forced to commit self-immolation. He used his knowledge to call for reforms and eventually succeeded in getting the British government to pass the Sati Regulation Act in 1829, which banned the practice.

Similarly, reformers used ancient texts to advocate for the rights of women, the abolition of untouchability, and the promotion of education. They showed that these practices were a distortion of the true teachings found in the scriptures. By emphasizing the progressive and humanitarian aspects of these texts, reformers were able to justify their calls for social change and persuade both the Indian population and the British authorities to enact new laws that promoted equality and justice.

Solution:

Reasons People Had for Not Sending Girls to School

There were several reasons why people did not send girls to school in the past:

• Social norms and traditional beliefs: Many people believed that girls were meant to stay at home and help with household chores rather than receiving an education.
• Financial constraints: Families often did not have enough money to send both boys and girls to school, so they prioritized sending boys for education.
• Fear of safety: In some areas, people were concerned about the safety of girls traveling to and from school, particularly if the school was far away.
• Lack of proper facilities: Many schools were not equipped with facilities for girls, such as separate toilets, which discouraged families from sending their daughters to school.
• Early marriage: In some cultures, girls were married at a young age, and education was seen as unnecessary once a girl was married.
• Gender discrimination: There was a belief that educating girls was not as important as educating boys, as girls were often seen as less capable or deserving of an education.

Solution:

Why were Christian missionaries attacked by many people in the country? Would some people have supported them too? If so, for what reasons?

Christian missionaries were attacked by many people in India for several reasons. First, they were seen as agents of foreign powers, particularly the British, and their work was often linked to colonial rule. Many Indians believed that the missionaries were promoting foreign religion and undermining traditional Indian beliefs and customs.

Another reason for the hostility was the conversion of Indians to Christianity. People feared that the missionaries were trying to weaken the social fabric of the country by encouraging the poor and marginalized sections to abandon their Hindu or Muslim faiths. Missionaries also ran schools, which led to fears about the erosion of traditional education systems.

Additionally, some missionaries were involved in activities like social reform, which sometimes challenged the established norms, such as the caste system. This made them controversial figures, as some saw them as a threat to the status quo.

However, there were also people who supported the Christian missionaries. Many lower-caste individuals, for example, welcomed the missionaries because they offered education and social services without discrimination. Missionaries were also involved in promoting the rights of women and opposing practices like Sati, child marriage, and untouchability, which gained them support among reformist groups and some sections of the society.

Some Indian rulers and elites supported missionaries for the educational and health services they provided. In regions where British colonial influence was stronger, Christian missionaries were sometimes seen as allies who could help in advancing the colonial administration's interests.

Solution:

New Opportunities for People from "Low" Castes During the British Period

During the British period, several new opportunities emerged for people from castes that were regarded as "low" or "untouchable". These opportunities were a result of changes in social, educational, and economic structures introduced by the British colonial rule.

1. Education: The British established schools and colleges across India. These institutions, though initially not open to all castes, gradually became accessible to people from lower castes, especially as social reform movements gained momentum. Missionaries also played a role in promoting education for marginalized communities.

2. Employment in Government Services: The British administration, although initially biased towards higher castes, eventually started offering positions in the colonial bureaucracy and army to individuals from lower castes based on merit, especially with the introduction of modern administrative systems. This allowed some individuals from these castes to enter new fields of work and gain social mobility.

3. Social Reform Movements: Social reformers like B.R. Ambedkar, Jyotirao Phule, and others championed the rights of the "low" castes, pushing for equal opportunities and fighting against discrimination. These movements led to greater social awareness and paved the way for policies that promoted the welfare of these communities.

4. New Occupations: As the British brought about industrialization, new job opportunities in railways, factories, and other sectors opened up. Some people from lower castes took up jobs in these emerging sectors, diversifying their employment options beyond traditional caste-based occupations.

5. Religious and Social Reforms: The British period also saw the rise of new religious movements that sought to improve the status of lower castes. For example, the Arya Samaj and the Bhakti movement preached equality and condemned untouchability, encouraging social integration.

In conclusion, the British period, while marked by colonial exploitation, also created new opportunities for people from "low" castes in terms of education, employment, and social reform, helping to challenge long-standing social hierarchies in India.

Solution:

Jyotirao Phule and Other Reformers' Criticism of Caste Inequality

Jyotirao Phule and other social reformers criticized caste inequality by challenging the existing social structure and advocating for equality. They argued that the caste system was unjust and led to the exploitation of the lower castes, particularly the Dalits.

Jyotirao Phule, in his writings such as "Gulamgiri" (Slavery), pointed out that the caste system was man-made and had no basis in religious texts. He emphasized that the lower castes were victims of social and economic oppression. Phule believed that society should be based on equality, not birth-based hierarchy. He worked to educate and uplift the marginalized, especially women and Dalits, by setting up schools and promoting education for all, irrespective of caste.

Other reformers like Dr. B.R. Ambedkar and Swami Vivekananda also criticized the caste system. Dr. Ambedkar, who was born into a Dalit family, argued that the caste system denied the lower castes their basic human rights and dignity. He advocated for the rights of Dalits and worked to abolish untouchability. His efforts led to the drafting of the Indian Constitution, which outlawed caste-based discrimination.

Swami Vivekananda, on the other hand, emphasized the spiritual equality of all human beings, regardless of caste. He believed that every individual had the potential to achieve greatness and that caste-based discrimination went against the true teachings of Hinduism.

These reformers used reason, education, and religious teachings to justify their criticism of the caste system. They believed that a society based on equality would lead to progress and unity, free from the divisions and oppression caused by caste-based discrimination.

Solution:

Why did Phule dedicate his book Gulamgiri to the American movement to free slaves?

Phule dedicated his book Gulamgiri to the American movement to free slaves because he was inspired by the struggle of African slaves in America. The American movement aimed to abolish slavery and grant freedom to African slaves, which resonated deeply with Phule's own fight against the caste system and untouchability in India. He saw a parallel between the oppression of African slaves and the social discrimination faced by the lower castes and untouchables in India.

Phule's dedication highlighted the universal nature of the struggle for equality and human rights. By linking his work to the American abolitionist movement, Phule sought to draw attention to the plight of the oppressed in India and express solidarity with global movements for social justice and freedom.

Solution:

What did Ambedkar want to achieve through the temple entry movement?

Dr. B.R. Ambedkar launched the Temple Entry Movement to achieve social equality and justice for the Dalits, who were denied access to temples due to the caste system. Ambedkar believed that by allowing Dalits to enter temples, it would challenge the deeply entrenched caste-based discrimination and help in eradicating untouchability.

He wanted to ensure that Dalits could participate in religious and cultural activities like other Hindus, thereby breaking the barriers of segregation. The movement was also an effort to assert the dignity and rights of the lower castes within society. Ambedkar viewed temple entry as a symbol of the larger struggle for social reforms and equal rights.

Solution:

Why were Jyotirao Phule and Ramaswamy Naicker critical of the national movement? Did their criticism help the national struggle in any way?

Jyotirao Phule and Ramaswamy Naicker were critical of the national movement for different reasons, although both were deeply concerned with the social inequalities of Indian society.

Jyotirao Phule believed that the national movement, led by the upper-caste elites, ignored the plight of the lower castes and the oppressed communities, particularly the Dalits and women. He was critical of the British rule but felt that the Indian elites who were part of the national movement were not committed to addressing the deep-rooted social injustices in India. Phule focused on the need for social reform, including education for women and lower castes, and was more concerned with the liberation of the oppressed within Indian society than with the political independence from the British. He felt that the national movement's focus on political freedom overshadowed the need for social equality.

Ramaswamy Naicker (Periyar) shared similar concerns. He was a staunch critic of both the British and the traditional Indian social hierarchy. He opposed the caste system and was particularly vocal against Brahminical domination. While Periyar supported the national movement in its fight for independence, he argued that it should also aim for social justice and equality. He believed that independence from the British would be meaningless if social hierarchies like the caste system were not dismantled. His focus was more on the social upliftment of the lower castes and women, and he was not satisfied with the way the national movement ignored these issues.

Their criticism of the national movement helped to highlight the social inequalities that were often overlooked by the mainstream leadership of the movement. Their ideas contributed to the broader struggle for social justice and equality, which eventually found expression in the later stages of the Indian freedom movement. The criticism raised by Phule and Periyar led to the inclusion of social reform agendas within the nationalist movement and influenced future leaders to address the issues of caste, gender, and inequality more seriously.