Class: V Topic: the Indian Awakening Subject

Total Page：16

File Type：pdf, Size：1020Kb

Class: V Topic: the Indian Awakening Subject

ClASS Notes Class: Topic: The Indian v Awakening Subject: EVS *Write the following content in your EVS note book and learn. B. Answer in about ten sentences. 1.How did the British want to take control of Jhansi? How did Rani Lakshmibai react? Answer: Rani Lakshmibai of Jhansi was angry because the British wanted to take away her kingdom.Their excuse was that her adopted son could not be the king. Rani Lakshmibai would not hand over Jhansi so easily. She led her soldiers into battle herself. She drove out the British from some areas but later died in the battlefield. 2.Write about three problems that our society had. Answer: Poverty, illiteracy and superstitions were some of the greatest problems. Indian women did not have the same right as men. They were supposed to stay away from the sight of strangers. This system was called Purdah system .Girls were not sent to school. Widows could not marry again. In some places, widows were burnt on the pyre of their husbands. This practice was called sati. 3.What did the Congress aim to do in the beginning? Answer: In the beginning, the aims of the congress were simple. i) To unite the people and to make them aware of their rights. ii) To let the British know that Indians wanted a greater role in the running of the country. iii) To convince the government to improve the lives of the people. 4.What started the Swadeshi Andolan? How did the people protest during this? Answer: A few act of the British angered the people and brought them together. One of these acts was the partition of Bengal in 1905. The people reacted strongly. Thousands came out on the streets to protest. Women and students joined the movement. They decided not to use British goods and even made bonfires of foreign goods. They decided to use swadeshi things, or things made in India. That is why the movement is called the Swadeshi Andolan. C. Choose the correct answers. 1. The reformer who fought to get widows married was a. Rammohun Roy b. Vidyasagar c. Dayanand Saraswati 2. The Arya Samaj was started by a. Dayanand Saraswati b. B G Tilak c. Vidyasagar 3. Who said “Swaaraj is my birthright and I shall have it a. Lokmanya Tilak b. Bipin Chandra Pal c. Lajpat Rai 4. Sir Sayed Ahmed Khan fought against a. Sati b. The caste system c. The purdah system 5. The Swadeshi Andolan started in protest against a. Taxes b. The condition of soldiers c. The partion of Bengal D. Match the following • Rani Laxmibai • Mughal King • Lokmanya • Bal Gangadhar Tilak • Sher-e-Punjab • Jhansi • Bahadur Shah Zafar • Lala Lajpat Rai The above content is absolutely prepared at home. .

Copy Link

Recommended publications

10 Religious Reform Movements in Modern India: the Ramakrishna Mission and Swami Vivekananda- Flexiprep
9/22/2021 Chapter – 10 Religious Reform Movements in Modern India: The Ramakrishna Mission and Swami Vivekananda- FlexiPrep FlexiPrep Chapter – 10 Religious Reform Movements in Modern India: The Ramakrishna Mission and Swami Vivekananda (For CBSE, ICSE, IAS, NET, NRA 2022) Get unlimited access to the best preparation resource for CBSE/Class-10 : get questions, notes, tests, video lectures and more- for all subjects of CBSE/Class-10. Attend a meeting of the Arya Samaj any day. They are also performing yajana and reading the scriptures. This was the basic contribution of Mool Shanker an important representative of the religious reform movement in India from Gujarat. He later came to be known as Dayanand Saraswathi. He founded the Arya Samaj in 1875. ©FlexiPrep. Report ©violations ＠https://tips.fbi.gov/ The most influential movement of religious and social reform in northern India was started by Dayanand Saraswathi. He held that the Vedas contained all the knowledge imparted to man by God and essentials of modern science could also be traced in them. 1 of 2 9/22/2021 Chapter – 10 Religious Reform Movements in Modern India: The Ramakrishna Mission and Swami Vivekananda- FlexiPrep He was opposed to idolatry, ritual and priesthood, particularly to the prevalent caste practices and popular Hinduism as preached by the Brahmins. He favoured the study of western science. With all this doctrine, he went about all over the country and in 1875 founded the Arya Samaj in Bombay. Satyarth Prakash was his most important book. The use of Hindi in his writings and preaching made his ideas accessible to the common people of northern India.
[Show full text]
Gandhi and Mani Bhavan
73 Gandhi and Mani Bhavan Sandhya Mehta Volume 1 : Issue 07, November 2020 1 : Issue 07, November Volume Independent Researcher, Social Media Coordinator of Mani Bhavan, Mumbai, [email protected] Sambhāṣaṇ 74 Abstract: This narrative attempts to give a brief description of Gandhiji’s association with Mani Bhavan from 1917 to 1934. Mani Bhavan was the nerve centre in the city of Bombay (now Mumbai) for Gandhiji’s activities and movements. It was from here that Gandhiji launched the first nationwide satyagraha of Rowlett Act, started Khilafat and Non-operation movements. Today it stands as a memorial to Gandhiji’s life and teachings. _______ The most distinguished address in a quiet locality of Gamdevi in Mumbai is the historic building, Mani Bhavan - the house where Gandhiji stayed whenever he was in Mumbai from 1917 to 1934. Mani Bhavan belonged to Gandhiji’s friend Revashankar Jhaveri who was a jeweller by profession and elder brother of Dr Pranjivandas Mehta - Gandhiji’s friend from his student days in England. Gandhiji and Revashankarbhai shared the ideology of non-violence, truth and satyagraha and this was the bond of their empathetic friendship. Gandhiji respected Revashankarbhai as his elder brother as a result the latter was ever too happy to Volume 1 : Issue 07, November 2020 1 : Issue 07, November Volume host him at his house. I will be mentioning Mumbai as Bombay in my text as the city was then known. Sambhāṣaṇ Sambhāṣaṇ Volume 1 : Issue 07, November 2020 75 Mani Bhavan was converted into a Gandhi museum in 1955. Dr Rajendra Prasad, then The President of India did the honours of inaugurating the museum.
[Show full text]
Introduction
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction The Invention of an Ethnic Nationalism he Hindu nationalist movement started to monopolize the front pages of Indian newspapers in the 1990s when the political T party that represented it in the political arena, the Bharatiya Janata Party (BJP—which translates roughly as Indian People’s Party), rose to power. From 2 seats in the Lok Sabha, the lower house of the Indian parliament, the BJP increased its tally to 88 in 1989, 120 in 1991, 161 in 1996—at which time it became the largest party in that assembly—and to 178 in 1998. At that point it was in a position to form a coalition government, an achievement it repeated after the 1999 mid-term elections. For the first time in Indian history, Hindu nationalism had managed to take over power. The BJP and its allies remained in office for five full years, until 2004. The general public discovered Hindu nationalism in operation over these years. But it had of course already been active in Indian politics and society for decades; in fact, this ism is one of the oldest ideological streams in India. It took concrete shape in the 1920s and even harks back to more nascent shapes in the nineteenth century. As a movement, too, Hindu nationalism is heir to a long tradition. Its main incarnation today, the Rashtriya Swayamsevak Sangh (RSS—or the National Volunteer Corps), was founded in 1925, soon after the first Indian communist party, and before the first Indian socialist party.
[Show full text]
Role of Arya Samaj in Cultural Awareness and Freedom
ISSN NO.: 2321-290X RNI No. : UPBIL/2011/43595 SHRINKHLA : VOL-2 * ISSUE-6*SEPTEMBER-2013 Role of Arya Samaj in Cultural Awareness and Freedom movement of India Abstract The story of freedom struggle of India is very encouraging and pride –giving, which should be read and understood by every Indian as a national duty. In the history of freedom struggle there is a special role of social and religious reform movements. Although these movements were superficially aiming at religious reforms, but their nature was not utterly religious. These reform movements are said to be the symbols of Indian reawakening. Dr.Jakaria in his book has clarified that the reawakening of India was mainly spiritual and before rising to the national movement it propounded many social and religious reform movements. Thus, Indian renaissance was different from that of the Europe of 16th century and after coming in contact with western culture the Indians developed a pride for their culture. At that time Dayanand Saraswati gave the slogan" Back to the Vedas" to Indians. Arya Samaj also had an important impact on national awakening because its basic aim was Indian independence and its actual essence was nationalism. Swami Dayanand was the first great religious leader who used the words Swa, Swaraj, Swabhasha and Swadeshi. He started Arya Samaj movement, which had strong nationalistic feelings. The contribution of Arya Samaj in relation to national and political enlightenment was so great that the British government became irritated and the British rulers started crushing the chief of the Arya Samaj. It is obvious that the religious movement which began in the 19th century was not only related to religion but it also laid stress on individual freedom, social equality justice, democracy and national independence.
[Show full text]
Bal Gangadhar Tilak
Bal Gangadhar Tilak drishtiias.com/printpdf/bal-gangadhar-tilak Why in News On 23rd July, India paid tribute to the freedom fighter and educationist Bal Gangadhar Tilak on his birth anniversary. Key Points Birth: He was born on rd July 1856 in Ratnagiri, Maharashtra. Freedom fighter and lawyer, Bal Gangadhar Tilak, is also known as Lokmanya Tilak. Educationist: Founder of the Deccan Education Society (1884) along with his associate Gopal Ganesh Agarkar and others. One of the founders of the Fergusson College (1885) in Pune through the Deccan Education Society. 1/3 Ideology: He was a devout Hindu and used Hindu scriptures to rouse people to fight oppression. Stressed on the need for self-rule and believed that without self-rule or swarajya, no progress was possible. Slogan: “Swaraj is my birthright and I shall have it!” A book ‘Indian Unrest’ written by Valentine Chirol, an English journalist, stated Tilak the ‘father of Indian unrest’. Emphasised the importance of a cultural and religious revival to go with the political movements. Popularised the Ganesh Chaturthi festival in the Maharashtra region. Propounded the celebration of Shiv Jayanti on the birth anniversary of the monarch Chhatrapati Shivaji. Political Life: He was one of the earliest and the most vocal proponents of complete independence or swarajya (self-rule). Along with Lala Lajpat Rai and Bipin Chandra Pal, he was part of the Lal-Bal-Pal trio of leaders with extremist outlooks. Joined the Indian National Congress (INC) in 1890. Surat Split: It was the splitting of the INC into two groups - the Extremists and the Moderates - at the Surat session in 1907.
[Show full text]
Page 400-454
400 4. Policy of the Agitators : The leaders of the movement are not believers in the policy of non-violence for achieving their objects. In order to terrorise the State Government and its Muslim officials, some Hindus of Poona, such as Dr. Gore residing in Rasta Peth, G. M. Nalavade, Khadivle, Vaidya and others, are considering plans to prepare bombs and send them to Hyderabad for use in the agitation. At the beginning of February this year, while speaking at a meeting of the Hindu Maha Sabha Working Committee in Delhi, Barrister Savarkar, the President, was reported to have allowed full and unrestricted discretion to individual workers to pursue any plan in furtherance of the struggle without even making any fetish of non-violence. Savarkar was said to he contemplating the launching of secret subversive propaganda amongst the State subjects and spreading the cult of terrorism. In connection with the Hyderabad agitation meeting were held at Nagpur, Amraoti, Akola and Yeotmal districts of the C. P., and speeches were made stating that the launching of the satyagraha amounted to a declaration of war which could not be carried on through non-violence. The processionists were armed with lathis, a huge knife was displayed in the meeting, and the conduct of the Arvi Hindus in the riot of 1925 was praised. 401 On February 11 th 1939, at a meeting at Nasik, B. V. Devre of Poona said that without armed opposition the Hindus could not possibly obtain their rights in a State like Hyderabad. On March 29th, at a meeting at Poona to give farewell to a jatha of volunteers bound for Hyderabad, B.
[Show full text]
Books on and by Bal Gangadhar Tilak (Birth Anniversary on 23Rd July
Books on and by Bal Gangadhar Tilak (Birth Anniversary on 23rd July) (English Books) Sr. Title Author Publisher and Year of No. Address Publication 1. Vedic chronology and Bal Gangadhar Messers Tilak Bros., 1925 vedanga jyotisha Tilak Poona 2. Srimad Bhagavadgita Bal Gangadhar R.B. Tilak, 1935 rahasya or Karma-yoga- Tilak Lokamanya Tilak sastra. Mandir, Poona 3. Lokmanya Tilk: Father of D.V. Tahmankar John Murray, 1956 Indian unrest and maker London of modern India 4. Bal Gangadhar Tilak: a D.P. Karmarkar Popular Book 1956 study Depot, Bombay 5. Lokmanya Tilak: a Ram Gopal Asia Publishing 1956 Biography House, Bombay 6. Lok many Bal Gangadhar S.L. Karandikar, ---- 1957 Tilak; the Hercules and Prometheus of modern India 7. Lokamanya Tilak; a G.P. and Bhagwat, Jaico Publishing 1959 biography A.K. Pradhan House, Bombay 8. Lokamanya N.G. Jog Ministry of 1962 Balgangadhar Tilak Information and Broadcasting, New Delhi 9. Tilak and Gokhale: Stanley A. Wolpert University of 1962 revolution and reform in California Press , the making of modern Berkeley India 10. Letters of Lokmanya Bal Gangadhar Kesari Prakashan, 1966 Tilak Tilak Poona 11. Tilak and the struggle for Reisner, I.M. and People’s publication 1966 Indian freedom Goldberg, N.M. House, New Delhi 12. Lokamanya Tilak: father Dhananjay Keer Popular Prakashan, 1969 of the Indian freedom Bombay struggle 13. Bal Gangadhar Tilak: a T.V. Parvate Navajivan 1972 narrative and Publishing House, interpretative review of Ahmedabad his life, career and contemporary events 14. The myth of the Richard I. Cashman University of 1975 Lokamanya California Press, California 15.
[Show full text]
Ijhams-Significance of Arya Samaj in Eradicating
BEST: International Journal of Humanities, Arts, Medicine and Sciences (BEST: IJHAMS) ISSN (P): 2348-0521, ISSN (E): 2454-4728 Vol. 8, Issue 2, Feb 2020, 1-12 © BEST Journals SIGNIFICANCE OF ARYA SAMAJ IN ERADICATING SUPERSTITIONS AND THUS SAFEGUARDING THE NATION Dr. REKHA MAITRA Associate Professor-Hospitality & Hotel Administration, FMS, MRIIRS, Haryana, India ABSTRACT Arya Samaj, a religious system was formed by Sanyasi Dayanand Saraswati in April, 1875 at Bombay. It was developed with a purpose of bringing about social reforms in the society and to inculcate the strong value and ethics system in youngsters. Academician and researcher D. Vable i mention that Dayanand Saraswati, a strong leader in Indian history, wanted to promote Vedas and Vedic way of life. Similarly, Dr. K.P. Jaiswal validated the concept and evolution of Arya Samaj. He laid stress on the foundation of the Arya Samaj.According to him “Arya Samaj brought the reformation in society by making vital changes in the societal concepts. This overhauling led to changes in the mindset of the people of India as well as followers of different religious and educational organization. This National movement was endorsed by the vast number of nationalists. In the contemporary era, Arya Samaj has maintained the stance of strong Vedic culture in followers. In today’s parlance, the well-educated people are also influenced by planetary positions and follow methods to overcome the ill effects of planets. Many a times, rituals are observed as a part of the tradition or out of fear; without trying to understand the need, cause or effect.
[Show full text]
The Gandhian Ashram and Its Contemporaries: a Global Study of the Communal Reaction to Modernity Defense Copy
The Gandhian Ashram and its Contemporaries: A Global Study of the Communal Reaction to Modernity Defense Copy Charles Bower Advisor: Mithi Mukherjee, History Committee: Fred Anderson, History Carole McGranahan, Anthropology April 2015 1 ABSTRACT This paper explores the Gandhian Ashram as a reaction to the forces of modernity in the late 19th and early 20th Centuries. Its deviation from the existing historiography is primarily in its exploration of the Ashram as one of many incidents of communal experiments at the time, which have an interesting geographic connection in London. I note Gandhi’s readings of John Ruskin and Leo Tolstoy, his interactions with dietetic and communal experiments in London, and some of the local precedents for the Ashram in arguing that these communal living experiments can be seen as a reaction to the forces of modern nation-building, especially as an anticolonial reaction. 2 CONTENTS INTRODUCTION………………...…………………………………………….….3 Historiography I. LOCAL PRECEDENTS….....…………………………………………………….14 THE ANCIENT ASHRAM GANDHI’S CONTEMPORARIES: THE HINDU NATIONALIST ASHRAM II. THE GLOBAL DISCOURSE ON COMMUNAL LIVING……...……………………25 TOLSTOY’S ASCETIC CHRISTIANITY THE GLOBAL MARKETPLACE OF IDEAS: LONDON AT THE TURN OF THE 19TH CENTURY III. THE SOCIAL LABORATORY…......………...………………………………...…37 IN LONDON SOUTH AFRICA THE DEVELOPMENT OF THE ASHRAM THE ZIONIST KIBBUTZ: A COMPARATIVE STUDY CONCLUSION...………………………………………………………………...47 BIBLIOGRAPHY………………………………………………………………...49 3 INTRODUCTION Gandhi’s ashram, or his moral village, changed the world and helped to define nations. History tends to misunderstand or fail to thoroughly define Gandhi’s role in India, and the global impact of his spirituality. Understanding his core goals of religious and spiritual foundations for society are vitally important to understanding the deep influence he had on the nationalist movement in India and beyond.
[Show full text]
Download/Poverty/33EF03BB-9722-4AE2-ABC7-AA2972D68AFE/Archives-2018/Global POVEQ IND
religions Article Hardwar: Spirit, Place, and Politics Vikash Singh * and Sangeeta Parashar * Department of Sociology, College of Humanities and Social Sciences, Montclair State University, 1 Normal Ave, Montclair, NJ 07043, USA * Correspondence: [email protected] (V.S.); [email protected] (S.P.) Received: 5 December 2018; Accepted: 10 February 2019; Published: 18 February 2019 Abstract: This article describes the narratives and projections that shaped the contested character of Hardwar and the river Ganges as symbols par excellence of the Hindus’ claim to India’s sacred geography over the last two hundred years. It deliberates on the tactics and practices through which Hardwar’s ancient and legendary status has been employed to assert Hindu identity and territorial claims vis-à-vis the colonial administrators, but also to exclude the country’s Muslim and Christian populace. The purifying, divine land of Hardwar enabled the nationalist imagination and struggle for a Hindu India, even as it was instituted as a site for the internal puriﬁcation of Hinduism itself, to mirror its glorious past. The article describes the contests and claims, based on religion and class, as well as the performance of socio-economic and existential anxieties that the sacred quality of Hardwar and the river Ganges continues to authorize and enable in post-colonial India. For this, we draw particularly on the Kanwar Mela, an annual event in which millions of mostly poor young men carry water from the river Ganges on foot, and often over long distances. We deliberate on the signiﬁcance of the sacred water, rituals, and the journey in reinforcing these pilgrims’ perceptions of the self, and their moral claims over the nation and its territory.
[Show full text]
Download Book
TEXT FLY WITHIN THE BOOK ONLY J< OU_1 58876 >[g Publishers: SRI AUROBINDO ASHRAM PONDICHERRY All rights reserved First Edition, November 1940 Second Edition, March 1947 Third Edition, January 1955 SRI AUROBINDO ASHRAM PRESS PONDICHERRY PRINTED IN INDIA 1025/12/54/1500 CONTENTS Page L BANDE MATARAM .... i II. RISHI . BANKIM CHANDRA . 7 III. BAL GANGADHAR TILAK ... 14 IV. DAYANANDA (i) The Man and His Wosk . 39 xXii) Dayananda and the Veda . 48 V. THE MEN THAT PASS . , 6r PUBLISHER'S NOTE Our acknowledgements are due to Messrs. Gancsh & Go, and to the Editor of the Vcdic Magazine for permission to reprint the appreciation of Tilak, which was written as a foreword to the Speeches of Bal Gangadhar Tilak and the articles on Dayananda. BANKIM-TILAK-DAYANANDA BANDE MATARAM (Original Bengali in Devanagri Character) -^^ Ptd II BANKIM TILAK DAYANANDA gfir *TT frf ^TT'ff Hld<H II BANDE MATARAM (Translation} Mother, I bow to thee! Rich with thy hurrying streams. Bright with thy orchard gleams. Cool with thy winds of delight, Dark fields waving. Mother of might, Mother free. Glory of moonlight dreams, Over thy branches and lordly streams, Clad in thy blossoming trees, Mother, giver of ease, Laughing low and sweet! Mother, I kiss thy feet, Speaker sweet and low! Mother, to thee I bow. Who hath said thou art weak in thy lands, When the swords flash out in twice seventy million hands And seventy million voices roar Thy dreadful name from shore to shore? With many strengths who art mighty and stored, BANKIM TILAK DAYANANDA To thee I call.
[Show full text]
1. Bengal Gazette, 1780 Was the First Indian Newspaper. 2. Raja Ram
Class-8th History, Chapter:-7 A. Fill in tje blanks:- 1. Bengal Gazette, 1780 was the first Indian newspaper. 2. Raja Ram Mohan Roy is known as 'Father of the Indian Renaissance'. 3. The Hindu college (1817) was founded in Calcutta by Raja Ram Mohan Roy. 4. M.G Ranade founded Prarthana Samaj in 1867 in Bombay. 5. Vivekananda was the disciple of Ramkrishna Paramhamsa. B. Write (T) for true and (F) for false. 1. The Arya Samajis opposed child marriage and encouraged widow remarriage. (True) 2. Dadabhai Naoroji was affectionately called the 'Grand Young Man of India'. (False) 3. Annie Besant founded the Philosophical Society. (True) 4. Sir Syed Ahmed Khan advocated against the abolition of the practice of purdah. (True) 5. The Widow Remarriage Act was passed in 1856. (True) C. Match the following:- 1. Swami Vivekananda b. Ramakrishna Mission 2. Madam Blavatsky a. Theosophical Society 3. Swami Dayanand e. Arya Samaj 4. Sir Syed Ahmed Khan d. Aligarh Movement 5. Kandukuri Veersalingam c. Vidyasagar of South India D. Tick (√) the correct option:- 1. What is the present name of the M.A.O College? Aligarh Muslim University 2. In which year was the Sharda Act passed? 1929 3. Who was known as the 'Grand Old Man of India'? Dadabhai Naoroji 4. Swami Dayanand founded the ___________ in Bombay. Arya Samaj 5. Where was the Ramkrishna Mission founded by Vivekananda in 1897? Belur E. Answer the following questions:- 1. In what ways did Raja Rammohan Roy contribute to the social reformation? Ans.1 In 1828, Ram Mohan Roy formed the Brahmo Samaj, uniting the Brahmos in Calcutta, a group of people, who had no faith in idol-worship and were against the caste restrictions; He advocated the introduction of an English Education System in the country teaching scientific subjects and opposed of Sati.
[Show full text]