Q12 of 29 Page 1

‘‘The Salt March of 1930 was the first event that brought Mahatma Gandhi to world attention.’’ Justify the statement with reference to its significance.

OR


‘‘Many historians are sceptical of oral history of the partition of India.’’ Justify the statement with suitable arguments.


Mahatma Gandhi was a well known figure in British India and his ideas for Satyagraha was being adopted by many Indians across the country. Monopoly of salt by the British was seen by him as a symbol of oppression towards the poor Indian villagers and producers. The British had made it illegal for anyone to produce salt even for domestic purposes. This salt was then sold by British by imposing high taxes.

Mahatma Gandhi has sent several warnings to the British officials about his intentions, but many of them ignored the call and didn’t took any interest.


On 12th March’ 1930 Mahatma Gandhi from his ashram in Sabarmati travelled on foot to the coast of Dandi. While travelling he came across various towns and villages and urged the people to join together and fight against the British. Upon reaching the coast of Dandi he made a handful of salt, which made him a criminal in the eyes of law.


Several people all over the country also started to resist against the British by making salt. Gandhi was jailed following the many revolts. And so, the salt march of 1930 was the first event that brought Mahatma Gandhi to world attention.


OR


The oral history of partition has succeeded on reflecting light on the experiences of men and women whose stories have been ignored, taken for granted or just mentioned in the passing in the mainstream history. But still many historians are sceptical of oral history of partition due to its lack of correctness nature and it being chronologically imprecise. There are many problems when it comes to oral history as compared to the written history. Oral history’s precision depends upon factors like whether the protagonist of the story shares in-depth information, or holds back information due to its traumatic nature. Many times interviewers have to build a rapport for accessing any information. The information can also, be skewed due to a person’s age or memory. Historians have also, argued that these micro-information doesn’t give us the big picture and makes generalisation difficult.


Due to these factors historians are often sceptical of oral history even though it gives us the understanding of the suffering of the people who lived during those traumatic times.


More from this chapter

All 29 →
10

‘‘Different ideas, sculptures and temples developed in the Puranic Hinduism from c. 600 BCE – 600 CE.’’ Substantiate the statement.

OR


‘‘Art historians had to acquire familiarity with hagiographies of the Buddha in order to understand Buddhist sculpture.’’ Explain the statement with the sculptural features.


11

Describe the role of Zamindars in the Mughal Empire during the sixteenth and seventeenth centuries.

OR


Describe the life of forest dwellers during the sixteenth and seventeenth centuries in India.


13

Read the following extract carefully and answer the questions that follow :

The Bodhisatta as a chandala


Did chandalas resist the attempts to push them to the bottom of the social order ? Read this story, which is part of the Matanga Jataka, a Pali text, where the Bodhisatta (the Buddha in a previous birth) is identified as a chandala. Once, the Bodhisatta was born outside the city of Banaras as a chandala’s son and named Matanga. One day, when he had gone to the city on some work, he encountered Dittha Mangalika, the daughter of a merchant. When she saw him, she exclaimed ‘‘I have seen something inauspicious’’ and washed her eyes. The angry hangers-on then beat him up. In protest, he went and lay down at the door of her father’s house. On the seventh day they brought out the girl and gave her to him. She carried the starving Matanga back to the chandala settlement. Once he returned home, he decided to renounce the world. After attaining spiritual powers, he returned to Banaras and married her. A son named Mandavya Kumara was born to them. He learnt the three Vedas as he grew up and began to provide food to 16,000 Brahmanas every day.


One day, Matanga, dressed in rags, with a clay alms bowl in his hand, arrived at his son’s doorstep and begged for food. Mandavya replied that he looked like an outcaste and was unworthy of alms; the food was meant for the Brahmanas. Matanga said : ‘‘Those who are proud of their birth and are ignorant do not deserve gifts. On the contrary, those who are free from vices are worthy of offerings.’’ Mandavya lost his temper and asked his servants to throw the man out. Matanga rose in the air and disappeared. When Dittha Mangalika learnt about the incident, she followed Matanga and begged his forgiveness. He asked her to take a bit of the leftover from his bowl and give it to Mandavya and the Brahmanas ...


(13.1) Why were ‘chandalas’ considered as the bottom of the social order ?


(13.2) Why did Dittha Mangalika consider Matanga as inauspicious ?


(13.3) Interpret the feelings of Matanga from this source.


14

Read the following extract carefully and answer the questions that follow :

Darbar-i Akbari


Abu’l Fazl gives a vivid account of Akbar’s darbar :


Whenever His Majesty (Akbar) holds court (darbar) a large drum is beaten, the sounds of which are accompanied by Divine praise. In this manner, people of all classes receive notice. His Majesty’s sons and grandchildren, the grandees of the Court, and all other men who have admittance, attend to make the kornish, and remain standing in their proper places. Learned men of renown and skilful mechanics pay their respects; and the officers of justice present their reports. His Majesty, with his usual insights, gives orders, and settles everything in a satisfactory manner. During the whole time, skilful gladiators and wrestlers from all countries hold themselves in readiness, and singers,


male and female, are in waiting. Clever jugglers and funny tumblers also are anxious to exhibit their dexterity and agility.


(14.1) How has Abu’l Fazl described Akbar’s darbar ?


(14.2) How was social control in court exercised ?


(14.3) How did members of the royal family participate in the darbar’s activities ?