Q1.Explain how the First World War created a new economic and political situation in India.

The First World War led to huge military expenditure, which forced the British to increase taxes, customs duties and war loans. Prices of essential goods rose sharply, causing hardship to common people. Shortages of food and raw materials, combined with forced recruitment in rural areas, created widespread anger. This situation prepared the ground for a stronger nationalist movement against colonial rule.

Q2.What was the impact of the First World War on peasants and the rural population?

Peasants faced heavy tax demands, rising prices and forced recruitment of men into the army. Many families lost their earning members. Scarcity of food grains and an influenza epidemic worsened conditions. Rural people began to associate their suffering with British rule, which increased resentment and made them more receptive to Gandhiji’s later calls for non-cooperation and Satyagraha.

Q3.What do you understand by Satyagraha according to Mahatma Gandhi?

Satyagraha, according to Gandhiji, was a method of non-violent struggle based on truth. It meant appealing to the conscience of the oppressor, not by using physical force, but through peaceful protest and willingness to suffer. The aim was to convince the opponent that their action was unjust and to convert, not destroy, the wrongdoer. It rejected hatred and violence completely.

Q4.Describe any two early Satyagraha campaigns organised by Gandhiji in India.

In 1917, Gandhiji led the Champaran Satyagraha in Bihar against the oppressive indigo plantation system, securing relief for peasants. In 1917–18, he organised the Kheda Satyagraha in Gujarat, where peasants demanded remission of revenue due to crop failure. In both cases, he used non-violent methods and mass participation to force the government to negotiate and accept demands.

Q5.Why did Gandhiji consider the Rowlatt Act of 1919 as unjust and oppressive?

The Rowlatt Act allowed the government to detain political prisoners without trial for up to two years. It curbed basic civil liberties such as freedom of expression and association. Gandhiji felt that a law like this, passed despite united opposition from Indian members, showed the arbitrary nature of colonial rule and made a mockery of the promise of self-government after the war.

Q6.Discuss the Jallianwala Bagh massacre and its significance for the national movement.

On 13 April 1919, people had gathered peacefully in Jallianwala Bagh, Amritsar, to protest against the Rowlatt Act. General Dyer ordered his troops to fire without warning, killing and injuring hundreds. The incident shocked the entire country, destroyed faith in British justice and morality, and convinced many moderates that peaceful petitions alone would not work, thus radicalising the national movement further.

Q7.What was the Khilafat issue? Why was it important in Indian politics after the First World War?

The Khilafat issue related to the status of the Turkish Sultan, who was regarded as the Caliph or spiritual head of the Muslims. After the war, harsh peace terms imposed on Turkey alarmed Indian Muslims. The Khilafat Movement demanded protection of the Caliph’s powers. It became important because Gandhiji saw in it an opportunity for Hindu–Muslim unity and to broaden the base of the anti-colonial struggle in India.

Q8.How did Gandhiji seek to integrate the Khilafat Movement with the wider national struggle?

Gandhiji persuaded the Congress to support the Khilafat demands and to launch a joint Non-Cooperation Movement with Khilafat leaders. He believed that united Hindu–Muslim action would strengthen the national struggle. Thus, the Khilafat question was linked with the demand for Swaraj, making the anti-British movement more inclusive and powerful across different communities in India.

Q9.Explain the idea of Non-Cooperation as proposed by Gandhiji in 1920.

Gandhiji argued that British rule could continue only because Indians cooperated with it. If Indians withdrew cooperation in a disciplined, non-violent manner, the Raj would collapse. Non-Cooperation meant surrendering titles, boycotting government schools, law courts and councils, giving up foreign cloth and refusing to pay for British goods, while promoting swadeshi and national education instead.

Q10.Mention any four main features of the Non-Cooperation Movement as adopted at Nagpur in 1920.

The Non-Cooperation Programme included: (i) surrender of titles and honours, (ii) boycott of government schools, colleges and law courts, (iii) boycott of foreign cloth and promotion of khadi and spinning, and (iv) boycott of legislative councils and refusal to attend official functions. It also encouraged people to engage in constructive work like promoting Hindu–Muslim unity and removal of untouchability.

Q11.How did the urban middle class participate in the Non-Cooperation Movement? Why did their support weaken later?

In towns, students left government schools, teachers resigned, and lawyers like Motilal Nehru and C.R. Das gave up practice. Foreign cloth shops were picketed and imports fell sharply. However, the movement slowed when people found it difficult to run new national institutions and needed government jobs and education for livelihood, causing the urban middle class support to weaken over time.

Q12.Describe the demands and methods of Awadh peasants during the Non-Cooperation Movement.

Awadh peasants, suffering from high rents, oppressive landlords and forced labour, demanded reduction of rent, abolition of begar and cancellation of illegal cesses. Under Baba Ramchandra, they organised sabhas, refused to do unpaid labour and sometimes boycotted landlords socially through nai-dhobi bandhs. Many peasants believed that Gandhi and “Swaraj” would end all their hardships and injustices.

Q13.In what ways did the goals of Awadh peasants differ from those of the Congress leadership?

While the Congress demanded an end to colonial exploitation and self-government, Awadh peasants focused on local agrarian issues like rent reduction and relief from landlords. Many of them saw the struggle as a fight against talukdars rather than the British state. Congress leaders feared peasant radicalism and did not fully endorse no-rent campaigns, showing a gap between local and national objectives.

Q14.Who was Alluri Sitarama Raju? How did he interpret Gandhiji’s ideas?

Alluri Sitarama Raju was a charismatic leader of tribal peasants in the Gudem Hills of Andhra Pradesh. He admired Gandhiji, believed in his spiritual greatness and used his name to inspire people. However, he interpreted non-cooperation in a militant way, advocating the use of force to drive out the British and attacking police stations, which was contrary to Gandhiji’s strictly non-violent philosophy.

Q15.Discuss the main grievances of tribal peasants in the Gudem Hills that led to their revolt.

Tribal peasants were angry because new forest laws restricted their access to forests, depriving them of fuel, fodder and grazing grounds. Their shifting cultivation was banned, and they were forced to do unpaid labour for road building. These measures destroyed their traditional livelihoods. Under Sitarama Raju, they rose in revolt, demanding restoration of their customary rights and an end to oppressive forest policies.

Q16.How did plantation workers in Assam view the Non-Cooperation Movement, and what problems did they face?

Bound by the Inland Emigration Act, plantation workers could not leave tea gardens without permission. They earned low wages and lived in poor conditions. They heard about the Non-Cooperation Movement and believed that Gandhi Raj would give them freedom to go home. Many left plantations in large numbers, but most were caught by the police, beaten or forced back, showing the limits of their participation.

Q17.What is meant by “differing strands within the movement”? Give an example each from towns and countryside.

“Differing strands” means that various groups participated in the national movement with different aims and expectations. In towns, the middle class joined to protest against colonial rule and promote swadeshi and national education. In the countryside, peasants often focused on local issues like rent, forest rights or plantation conditions, sometimes interpreting Gandhi’s call as a promise of immediate economic relief and social justice.

Q18.What happened at Chauri Chaura in 1922? How did it affect the Non-Cooperation Movement?

At Chauri Chaura in Gorakhpur (U.P.), a peaceful demonstration turned violent when protesters, provoked by police firing, attacked a police station and burnt it, killing several policemen. Gandhiji was deeply disturbed by this violation of non-violence and felt people were not ready for a mass non-violent struggle. As a result, he called off the Non-Cooperation Movement in February 1922, shocking many Congress leaders.

Q19.Why was the Simon Commission appointed in 1927, and why did Indians oppose it?

The British government appointed the Simon Commission to look into the working of the Government of India Act, 1919, and suggest constitutional reforms. Indians opposed it because the Commission had no Indian members; all were British. This insult to Indian self-respect led to widespread protests, hartals and the slogan “Simon Go Back”, uniting different political groups against the Commission.

Q20.What was the significance of the Lahore Session of the Congress in 1929?

At Lahore in December 1929, under the presidentship of Jawaharlal Nehru, the Congress declared Purna Swaraj, or complete independence, as its ultimate goal, rejecting dominion status. It also decided to observe 26 January 1930 as Independence Day and urged people to take a pledge to struggle for freedom. This session marked a clear shift towards a more radical demand for full independence from British rule.

Q21.Why did Gandhiji decide to launch the Civil Disobedience Movement using salt as the central symbol?

Gandhiji chose salt because it was a basic necessity used by all, rich and poor alike. The government’s monopoly and tax on salt were seen as a simple but powerful symbol of colonial oppression. By breaking the salt law openly, he could involve ordinary people in a non-violent act of defiance that directly challenged unjust authority and highlighted the everyday nature of British exploitation.

Q22.Describe the Dandi March. How did it mark the beginning of the Civil Disobedience Movement?

On 12 March 1930, Gandhiji, accompanied by 78 volunteers, began a 240-mile march from Sabarmati Ashram to the coastal village of Dandi in Gujarat. After about 24 days, he reached Dandi and broke the salt law by making salt from seawater. This symbolic act sparked similar defiance across the country and marked the formal launch of the Civil Disobedience Movement against British laws and taxes.

Q23.In what ways was the Civil Disobedience Movement different from the Non-Cooperation Movement?

Non-Cooperation focused mainly on withdrawing from British institutions and boycotting foreign goods, while Civil Disobedience involved actively breaking specific colonial laws, such as the salt law. Civil Disobedience also saw more organised refusal to pay revenue and taxes in some regions. It aimed not just at non-cooperation but at paralyzing the government through widespread, open defiance, still within a non-violent framework.

Q24.Mention any four forms of participation in the Civil Disobedience Movement.

People participated by: (i) making and selling illegal salt, (ii) picketing liquor and foreign cloth shops, (iii) refusing to pay land revenue and taxes in some areas, and (iv) resigning from government jobs and councils. They also took part in peaceful demonstrations and marches. In coastal villages, salt making became a mass activity, directly challenging the British monopoly over salt production and sale.

Q25.How did rich peasants respond to the Civil Disobedience Movement? Why did some of them later withdraw their support?

Rich peasants, especially in provinces like U.P. and Gujarat, supported the movement strongly because they were unhappy with high revenue demands. They hoped Civil Disobedience would lead to revenue reduction. Many refused to pay taxes. However, when the movement was suspended and the government did not reduce revenue, they became disappointed and withdrew active support, feeling that their economic interests were not adequately addressed.

Q26.Explain the role of industrialists and business classes in the Civil Disobedience Movement.

Industrialists and business groups supported the movement because they wanted protection from foreign competition and favourable economic policies in an independent India. Organisations like FICCI backed the Congress and believed that civil disobedience would weaken British economic control. They contributed funds and used their influence to spread nationalist ideas. However, their support was cautious, as they also feared labour unrest and radical demands from workers.

Q27.Discuss the participation of women in the Civil Disobedience Movement.

Women from various social backgrounds, especially in urban areas, came out to participate in processions, picketing of foreign cloth and liquor shops, and making salt. They faced lathi charges and arrests courageously. Leaders like Sarojini Naidu played an important role. Yet, despite their active involvement, women were not given equal representation in political bodies, and many male leaders still saw their primary role as within the home.

Q28.Why did many Dalit leaders feel alienated from the Civil Disobedience Movement?

Dalit leaders, including Dr B.R. Ambedkar, believed that the Congress did not do enough to fight caste-based discrimination in daily life. While the movement spoke of Swaraj, it did not adequately address untouchability, access to temples, wells and education for Dalits. They feared that a Hindu-majority government after independence might not guarantee their social and political rights, leading them to demand separate electorates and safeguards.

Q29.Explain the main terms of the Gandhi–Irwin Pact (1931). Why was it important?

Under the Gandhi–Irwin Pact, the government agreed to release political prisoners not guilty of violence and to allow peaceful picketing of liquor and foreign cloth shops. In return, Gandhiji agreed to suspend the Civil Disobedience Movement and participate in the Second Round Table Conference in London. The Pact was important as it recognised the Congress as a major political force, but it did not fully satisfy many nationalists who wanted stronger concessions.

Q30.Why did the Civil Disobedience Movement lose momentum in its later phase?

After Gandhiji’s return from the unsuccessful Second Round Table Conference, the movement was resumed but met with severe government repression. Many leaders were arrested, and organisations were banned. Some social groups, like rich peasants and business classes, had become disillusioned due to unfulfilled expectations. Growing communal tensions and internal differences within the Congress also weakened unity, causing the movement to gradually lose its earlier energy and spread.

Q31.Why is the development of a sense of collective belonging important for the growth of nationalism?

Nationalism is not just a political programme; it is also an emotional idea that people share a common identity and destiny. A sense of collective belonging makes individuals feel that they are part of one large community, the nation. This emotional bond encourages them to rise above local and sectional interests, to sacrifice for the common cause and to participate actively in movements for freedom and national development.

Q32.How did the image of Bharat Mata contribute to the feeling of nationalism?

Artists like Abanindranath Tagore painted Bharat Mata as a calm, divine and motherly figure, sometimes carrying food, cloth and scriptures. This image presented the nation as a mother to be revered and served. It helped ordinary people visualise India as a person, making the idea of the nation more concrete and emotional. However, different artists drew varied versions, showing multiple ways of imagining the Indian nation symbolically.

Q33.Explain the role of folklore, folk songs and legends in developing the idea of the Indian nation.

Nationalist leaders and cultural workers collected folk tales, songs and legends from villages and different regions. They argued that these reflected the real spirit and creativity of the common people, not just elite culture. By publishing and circulating them, they showed that India had a rich, ancient heritage. This helped people connect their local traditions with a larger national culture, strengthening feelings of unity and pride in being Indian.

Q34.How did the reinterpretation of Indian history by nationalists promote nationalism?

Nationalist historians wrote about India’s ancient achievements in science, art, architecture, philosophy and trade to counter the colonial claim that Indians were backward and uncivilised. By highlighting a glorious past, they aimed to restore self-confidence and pride among Indians. This reinterpretation showed that foreign rule was an interruption in a long tradition of greatness and that regaining independence would allow India to revive its true potential as a nation.

Q35.In what ways could the glorification of the past and the use of religious symbols sometimes create problems?

While symbols like Bharat Mata and songs such as “Vande Mataram” inspired many, they often drew heavily on Hindu traditions. This sometimes made Muslims and other communities feel excluded. The tendency to see ancient history as a continuous Hindu civilisation and medieval history as a period of “foreign” rule encouraged the idea that Hindus and Muslims had separate pasts, which strengthened communal divisions instead of building an inclusive national identity.

Q36.“The First World War created the conditions for the growth of nationalism in India.” Justify this statement.

The war led to heavy taxes, price rise and shortages, burdening common people. Forced recruitment and the influenza epidemic added to misery. Indians expected political rewards for their sacrifices but instead faced repressive measures like the Rowlatt Act. The disappointment and anger generated by these experiences encouraged people to question colonial rule, making them more responsive to Gandhiji’s call for Satyagraha and later mass movements like Non-Cooperation and Civil Disobedience.

Q37.How did the Non-Cooperation Movement become a truly mass movement? Give any three points.

First, it mobilised people in towns, where students, lawyers and professionals boycotted government institutions and foreign cloth. Second, peasants in places like Awadh and tribal areas joined with their own grievances against landlords and forest policies. Third, plantation workers in Assam and other regions also participated. Thus, different social groups across regions interpreted non-cooperation in their own ways, making it a broad-based mass movement against colonialism.

Q38.Why did some Congress leaders criticise Gandhiji’s decision to withdraw the Non-Cooperation Movement?

Leaders like Jawaharlal Nehru and Subhas Chandra Bose felt that the movement had gained strong momentum and that British rule was under considerable pressure. They believed that a single incident of violence at Chauri Chaura should not have led to total withdrawal. In their view, Gandhiji’s decision wasted an important opportunity to intensify the struggle and showed excessive concern for maintaining absolute non-violence, even at the cost of political gains.

Q39.“Not all social groups shared a common notion of nationalism.” Explain with reference to any two groups.

Rich peasants supported Civil Disobedience to press for lower revenue; when their demand was not met, they lost interest. Dalits, led by Ambedkar, were more concerned about ending untouchability and gaining political safeguards than about immediate Swaraj. They feared rule by upper-caste Hindus. These examples show that different groups defined “freedom” and “nationalism” in ways that reflected their particular social and economic interests, not a single uniform idea.

Q40.How did communal politics and fears about majority rule affect Muslim participation in the national movement?

Many Muslims initially participated enthusiastically, especially during the Khilafat–Non-Cooperation phase. However, by the 1930s, differences over representation, constitutional safeguards and occasional communal riots created mistrust. Some Muslim leaders felt that the Congress did not adequately protect minority interests and feared that in an independent India they might be dominated by a Hindu majority. These worries weakened Muslim support for Congress-led movements in several regions, limiting the overall reach of nationalism.

Q41.Compare the methods used in the Non-Cooperation and Civil Disobedience Movements to challenge British rule.

Both movements were based on non-violence and mass participation, but Non-Cooperation focused on withdrawing from British institutions—boycott of schools, courts, councils and foreign cloth. Civil Disobedience went a step further by encouraging people to openly break laws like the salt law and sometimes refuse to pay revenue. Thus, Civil Disobedience combined non-cooperation with direct, symbolic defiance of specific unjust colonial laws and economic controls.

Q42.Why can the Salt March be considered a notable example of Gandhian strategy?

The Salt March was carefully planned: it used a simple, universally used commodity to highlight injustice; involved a long march that drew attention and built support village by village; and ended with a symbolic but illegal act of making salt. The campaign was strictly non-violent but directly challenged colonial authority. It demonstrated Gandhiji’s ability to link everyday issues with larger political demands and to turn them into powerful mass actions.

Q43.How did the participation of women in the national movement challenge traditional gender roles?

Traditionally confined to domestic roles, many women now marched in processions, picketed shops, made salt and courted arrest. Their visible presence in public political spaces challenged the belief that women should stay inside the home. Although they still lacked equal representation in leadership positions, their courage and sacrifice proved that they were capable of contributing to national causes and helped lay the foundation for later struggles for gender equality.

Q44.Explain how symbols, songs and images can both unite and divide people in a national movement.

Symbols like the national flag, songs like “Vande Mataram” and images such as Bharat Mata can unite people by giving them common icons to respect and rally around. They create emotional attachment and pride in the nation. However, if these symbols draw mainly from one community’s religious or cultural traditions, other groups may feel excluded or threatened, leading to division instead of unity. Their effect depends on how inclusive they are.

Q45.What lesson does the chapter “Nationalism in India” give about the nature of anti-colonial movements?

The chapter shows that anti-colonial movements are complex and involve many social groups with diverse interests. While a common enemy may unite people, they enter the struggle with their own expectations and ideas of freedom. Nationalism is therefore not a single, fixed story but a combination of differing strands that can both strengthen and limit the movement. Successful leadership must recognise and negotiate these differences carefully.

Q46.Suggest any three points a student should include while answering a 3–4 mark question on “Causes of the Non-Cooperation Movement”.

A good answer should mention: (i) the impact of the First World War—price rise, hardship and forced recruitment; (ii) resentment against repressive measures like the Rowlatt Act and the Jallianwala Bagh massacre; and (iii) the Khilafat issue and Gandhiji’s call for a united Hindu–Muslim Non-Cooperation Movement to attain Swaraj. Each point should be explained in two to three lines with clear links to growing discontent.

Q47.How would you differentiate between the expectations of plantation workers and those of urban middle-class participants in the movement?

Urban middle-class participants sought political rights, self-government and opportunities in administration and education. Plantation workers, on the other hand, were mainly concerned with escaping harsh working conditions and restrictive laws. They saw the movement as a chance to return to their villages and gain personal freedom. Thus, while the former aimed at constitutional and political changes, the latter focused on immediate economic and social relief from local exploitation.

Q48.Why was it difficult to build an all-inclusive national movement in India?

India’s society was deeply divided by caste, religion, region, language and economic position. Different groups—peasants, tribals, industrialists, Dalits, Muslims and women—had distinct problems and priorities. While they could unite against colonial rule, their specific demands sometimes conflicted with each other. Limited resources, social prejudices and mutual suspicions made it hard to fully accommodate everyone’s aspirations within a single movement, leading to tensions and partial participation in different phases.

Q49.How did the CBSE-style study of this chapter help you understand contemporary issues of unity and diversity?

The chapter shows that unity does not mean sameness; instead, it emerges when different groups negotiate their interests within a shared framework. Understanding how earlier leaders dealt with diversity, communal tensions and social inequalities helps us see that similar challenges still exist today. It encourages us to value inclusive nationalism that respects different identities while working for common goals like democracy, justice and equality in modern India.

Q50.Summarise the main phases of the national movement covered in “Nationalism in India”.

The chapter begins with the impact of the First World War and Gandhiji’s early Satyagrahas, then explains the Rowlatt Satyagraha and Jallianwala Bagh. It covers the Khilafat and Non-Cooperation Movement and the differing strands within it. Next, it describes developments leading to Purna Swaraj and the Civil Disobedience Movement, including the Salt March. Finally, it analyses participation of different social groups and the creation of a sense of collective belonging through symbols, folklore and reinterpretation of history.