Prasanna

You can Download Introducing Indian Society Questions and Answers, Notes, Plus Two Sociology Chapter Wise Questions and Answers Kerala Chapter 1 help you to revise complete Syllabus and score more marks in your examinations.

Kerala Plus Two Sociology Chapter Wise Questions and Answers Chapter 1 Introducing Indian Society

Introducing Indian Society Questions and Answers

Question 1.
The ability to know how others look at us and the ability to look at ourselves from outside is called …..
Answer:
Reflexivity

Question 2.
Who is the social scientist that studied the relation between private difficulties and social problems?
Answer:
C. Ret Mills

Question 3.
The subject that studies about Society is called
Answer:
Sociology

Question 4.
…………. marks the place or position of a person in the society.
Answer:
Social map

Question 5.
Match the following.

Answer:

Question 6.
Write the following under two columns, one headed Personal Difficulties and the other Social Problems. Generation Gap, Anxiety, Racism, Unemployment, Communal feeling, Tension, dissatisfaction with elders, gender inequalities)

Answer:

Question 7.
What is Sociology? What is the importance of studying Sociology?
Answer:
Sociology studies about society. For students of Sociology, earlier knowledge about society can be an advantage or disadvantage at the same time. The advantage is that students will not be afraid of Sociology. They will not feel that Sociology is a difficult subject to study. But, at the same time, this prior information might prove a problem in the study of Sociology. That is one important disadvantage. To study Sociology we must temporarily suspend our earlier knowledge about it. In fact, in the beginning of the study of Sociology, importance is given to let the students suspend their earlier knowledge.

Question 8.
What is Sociological perspective (viewpoint)?
Answer:
Sociology teaches us to look at the world from different perspectives (sides). It is not only our perspectives that are important, but also the perspectives of others. From each viewpoint, we see only a part of the whole. In short with just one perspective we will not get a full picture of the world.

When we compare the different views of people about the world, we get a reasonable picture of the entire thing. Each viewpoint of others tells us what is hidden from our own viewpoint.

Question 9.
What is reflexivity?
Answer:
Sociology tells us how others are looking at us. It also teaches us to look at ourselves from outside. This is called self-reflexivity or simply reflexivity.

Question 10.
How is a social map formed?
Answer:
When we understand the Indian society and its structure, we get a social map. We will ou, selves be able to determine our place in it. A social map is as useful as a geographical map. A social map helps us to see ourselves in relation to others and fix our position. For example, imagine that we are living in Arunachal Pradesh. If we look into the Indian geographical map we will know that our State is in the North-East Region. When we compare it with big States like UP, MP, Maharashtra, and Rajasthan we will know that our State is small.

But when we compare it with small states like Manipur, Goa, Haryana, and Punjab we will know our State is comparatively bigger. If you are looking at a map showing the physical features, you will be able to compare Arunachal Pradesh with other States. It will tell us that whether it is a hilly area or a forest area and in what natural resources it is rich. A geographical map determines the place and nature of our area. But a social map tells us our position in the society. Our social group, language, race, religion, race, and tribe – all these will be included in the social map.

Question 11.
Sociology does not merely help you to determine your position or the positions of others in the different social groups. It does much more than that. Explain.
Answer:
C. Wright Mills, an American Social Scientist tells us that Sociology does another important thing. He says that Sociology helps us in finding out the relations between private difficulties and social problems. By private difficulties Mills means personal worries, anxieties, and problems that all people have. For example, you may be dissatisfied with the treatment you get at home from your elders, brothers, and sisters.

You may be dissatisfied with the treatment you get from your friends. You may be worried about future or about the job that you are going to get. There might be anxieties and tensions that wound your self-respect or your confidence. But all these are personal problems. They become meaningful and important when looked from your personal perspective. But social problems are entirely different from personal ones. They are related to big groups. They are not particular to a person.

Question 12.
Differentiate between personal problems and social problems.
Answer:

You can Download Bhakti-Sufi Traditions Questions and Answers, Notes, Plus Two History Chapter Wise Questions and Answers Kerala Chapter 6 help you to revise complete Syllabus and score more marks in your examinations.

Kerala Plus Two History Chapter Wise Questions and Answers Chapter 6 Bhakti-Sufi Traditions (Changes in Religious Beliefs and Devotional Texts)

Question 1.
The propagator of the Great and Little (Brahat-Laghu) tradition:
Answer:
Robert Redfield

Question 2.
Jagannath is the form of which god?
Answer:
Vishnu

Question 3.
The Collection of Saiva hymns by Appar, Sambandhar andSundarar:
Answer:
Thevaram

Question 4.
The book known as Tamil Veda:
Answer:
Nalayira Prabandham

Question 5.
The founder of the Virasaiva Movement?

Question 6.
Under whose leadership did the Arabs attack Sindh?
Answer:
Mohammed Qasim

Question 7.
The common name given to the emigrants in the Middle Ages.
Answer:
Mlechans (the ignorant)

Question 8.
The Founder of Chishti Silsila.
Answer:
Khajamuiddin Chishti

Question 9.
The place where Khawjamuiddin’s tomb is located?
Answer:
Ajmer

Question 10.
What are Lorinamas?
Answer:
Lullabies

Question 11.
Who is the author of the hymns called ‘Shabab’?
Answer:
Guru Nanak

Question 12.
Who authored the Adi Grantha Sahib?
Answer:
Guru Aijun Singh

Question 13.
What are the different forms of piety?
Answer:

1. Regular worship in the temples.
2. Adoration in wild joy.
3. Recitation of hymns and prayers.

Question 14.
Match the items in Column A with those in Column B.

Answer:

Question 15.
Match the following.

Answer:

Question 16.
What is tantrikaradhana? Give two of its special features.
Answer:
Tantrikaradhana is connected with the adoration of Devis (goddesses). Rituals of this kind were in existence in many parts of the subcontinent. Both men and women could participate in them. When these traditions were carried out, differences of Jati and Varna were ignored. In other words, there was no discrimination of gender, Varna or Jati in Tantrikaradhana. The Tantric ideas greatly influenced Saivism and Buddhism.

The followers of Tantric rituals ignored the authority of the Vedas. They tried to uphold their favourite God – Vishnu or Siva. They were in conflict with the principles of Buddhism and Jainism.

Question 17.
How did the pilgrimage centres develop from the travels of Azhvars and Nayanars?
Answer:
During the travels of Azhvars and Nayanars, they recognized certain holy spots as the abodes of their favourite gods. In these places, they built huge temples. These temples later became pilgrimage centres. The recitation of the hymns written by pious poets and worshiping the idols of favourite gods became part of the rituals followed in these temples.

Question 18.
The Chola Kings encouraged Brahmin-Piety traditions. Explain with examples.
Answer:
From the 9^th century to the 13 century, some powerful Chola Kings ruled the country. They supported the Brahmin-Piety traditions. They made land-gifts. They built Vishnu arid Siva temples. It was they who built some of the most imposing Siva temples at Chidambaram, Thanjavur and Gangaikonda Cholapuram. Some very beautiful bronze idols of Siva were also made at this period.

It was the Nayanars who gave encouragement to the sculptors. The Chola Kings encouraged the Nayanars and Azhvars. There were some economic motives behind this. It was the Vellalar farmers who made the economic base for the Chola rule. Naturally, the rulers wanted the support of the Vellalar farmers, who respected Azhvars and Nayanars. That is why the Chola Kings gave their full support to the Azhvars and Nayanars.

Chola kings often claimed divine support. They tried to proclaim their glory by building huge and beautiful temples. These temples were adorned with idols made of stone and metals. The tried to translate the dreams of the popular poets of the hymns into reality. The Kings also encouraged recitations of the Saiva hymns in Tamil in their temples.

They also took the initiative to collect these hymns and make it into a book form (Thevaram). The Chola King named Paranthakan I, got the metallic idols of Appar, Sanbandhar and Sundarar made and they were placed in a Siva Temple. An inscription dated 945 shows this. During festivals, the idols were carried in processions.

Question 19.
Who were Virasaivas? What is the relation of Basavanna with this Movement?
Answer:
In the 12^th century, a new pious movement came up in Karnataka. A Brahmin named Basavanna (1106-1168) was the leader of this movement. Virashaiva Movement is also called Lingayat. In the beginning, Basavanna was a believer of Jainism. He had also served as a minister under King Bijala of Chalukya. Because of serious differences of opinion, Basavanna decided to quit Jainism and with his son-in-law, he formed the Virashaiva Movement. His followers were called Virasaivas or Lingayats.

Question 20.
Point out the religious faiths of the Lingayats and show their importance.
Answer:
Lingayats became an important religious group. They worship Siva in his manifestation as linga, They wore around their left shoulder small linga tied on a cord. The linga was kept in a small silver casket. They also venerated Jangama, the wandering Shaivite monks. Lingayats believe that when they die they will get absorbed in Siva and they will not come back to this world. Therefore they do not cremate their bodies. They bury their dead with elaborate rituals. Lingayats challenged the Caste system.

They also objected to the concept of ‘pollution’(untouchability) and rebirth. Because of these views, they got a lot of followers from the marginalized sects. They encouraged adult marriage and widow re-marriage, which were against the teachings of Dharmasastra. They also rejected fasting, sumptuous meals, pilgrimage and sacrifices or yagas.

Question 21.
What is meant by Zimmi? Explain.
Answer:
Zimmi comes from the Arab word zimma. It means protection. The non-Muslims who lived under Muslim rule were called Zimmis. They had to pay a special tax known as ‘Jizya’.

Question 22.
What are the Five Pillars of Islam?
Answer:
All the people who accept Islam have to acknowledge the Five Pillars of Islam. They are:

1. There is no God except Allah and Mohammed is his Prophet (Shahada).
2. Pray five times a day (Namaz/Salat)
3. Zakat (Almsgiving)
4. Fasting during the month of Ramzan -e) Hajj (Pilgrimage to Mecca)

Question 23.
Dinashrams were centres of social life. Justify this statement.
Answer:
By the 11^th century, Sufism became an Organized Movement with Quranic Literature and rituals of its own. Sufis began to assemble around centres called Dinashrams. Sufis and their disciples lived in these ashrams. They also became centres for Sufi spiritualism and activities.

Dinashrams were under a teacher called Shaikh, Pir orMurshid. He enrolled members into the Dinashram. The disciples were known as Murids. The relation between the teacher the disciple was a special feature of Sufism. Each Pir nominated his successor. The Pir also formulated the spiritual activities of the inmates, the relation between the teacher and the disciples, and the relation between the teacher and the common people and such things.

Question 24.
Write a note about the regional traditions in the construction of mosques.
Answer:
The blending of the global creed of the Muslims and the regional traditions was best seen in the Vastu (construction principles) of the mosques. Some of the Vastu of the mosque are universal. They turn towards Mecca (West), the Mihrab (the semicircular niche in the wall of a mosque) showing where Mecca is, and the Minbar (pulpit – from where the sermons are made).

But there are regional differences. There are variations in the top parts of the building and the materials used for the construction. For example, the Atia Mosque (1609) in Bangladesh is made of bricks. The mosque in Srinagar in Kashmir is built with timber. It was built in 1935.

Question 25.
What is Sufism? What are its salient features?
Answer:
It is a mystic movement that developed within Islam. It is a reformation movement. In the early centuries of Islam, a group of people known as Sufis founded this group. They got their inspiration from the Koran and also from the life of Prophet Mohammed. The Khalifa rule was facing ruin at this time. The greed it showed to worldly life and luxury, made many people dislike it. They turned to mysticism and asceticism. They came to be known as Sufis.

Question 26.
Describe the structure and activities of the Dinashrams.
Answer:
By the 11^th century, Sufism became an Organized Movement with Quranic Literature and rituals of its own. Sufis began to assemble around centres called Dinashrams. Sufis and their disciples lived in these ashrams. They also became centres for Sufi spiritualism and activities.

Dinashrams were under a teacher called Shaikh, Pir orMurshid. He enrolled members into the Dinashram. The disciples were known as Murids. The relation between the teacher the disciple was a special feature of Sufism. Each Pir nominated his successor. The Pir also formulated the spiritual activities of the inmates, the relation between the teacher and the disciples, and the relation between the teacher and the common people and such things.

Question 27.
Write about two Sufi Silsilas that became popular in India.
Answer:
Most Sufi groups are known by the names of their founders. The Khadiri group is known in the name of Shaikh Abdul Khadir Jilani. But the Chishti groups are known by the place where it originated. Chishti is a town in Central Afghanistan.

Question 28.
There were among the Sufis who followed the Islamic laws and those who breached them. By what names are they known?
Answer:
They are known by different names like Qalandars, Madaris, Malanga and Haidari’s.

Question 29.
In the worship of Chishtis, evaluate the importance of Ziyarat and Khavali.
Answer:
In the worship of Chishtis, Ziyarat and Khavali were important. Pilgrimage to the tombs of Sufi Ascetics is called Ziyarat. All over the Muslim world, this is practised. Ziyarat is an opportunity to get spiritual blessings. For the last 7 centuries, people from different faiths and classes have been showing their respect to five famous Chishti ascetics. The most important of them is Garib Nawaz (one who offers solace to the poor) of Khwaja Muinuddin. There are some reasons why this became so famous:

1. The simple life of Khwaja Muinuddin, the greatness of his disciples and the encouragement given by royal visitors.
2. The first Sultan to visit the tomb was Muhammed bin Tughluq (1324-51). But the memorial here was built with the funds given by the Sultan of Malwa, Giyasuddin Khilji, at the end of the 15^th century.
3. This tomb is located along the trade route connecting Delhi and Gujarat. Therefore it attracted many travellers.

By the 16^th century, this tomb became very famous. Even Akbar was impressed by the zealous hymns sung by the pilgrims. He visited this place 14 times to seek blessings for his military operations, to keep his pledges, and to have children. After each visit he gave expensive gifts, it is recorded in the royal documents. In 1568, he donated a huge cauldron to make cooking easy so that food could be given to the pilgrims. He also built a mosque on the premises of the tomb. Music and dance were part of Ziyarat. There were mystical hymns. These were sung by specially trained musicians called Khawals. Their music was capable of giving some kind of spiritual bliss.

Question 30.
In the relations between Chishtis and the nation, there were cordiality and also confrontations. Do you agree? Justify.
Answer:
An important feature of the Chishti tradition is asceticism. Chishtis kept away from worldly powers. But they did not keep themselves completely away from political power. They used to get donations and alms from the rulers and also from rich nobles. The Sultans gave Dinashrams tax-free land (Inam). For – these they established trusts.

The kings wanted the support of the Sufis to make their rule legal. When the Turks established the Delhi Sultanate, the Ulamas wanted to make Sharia the country’s law, but the rulers did not agree to this. Since most of their subjects were non-Muslims, they knew that the imposition of Sharia would provoke them into making protests. In this situation, they wanted to pretend that they received their authority directly from God. For this they needed the support of the Sufi leaders, it was believed that the Awliya, the Sufi leader, could talk with God to improve the material and spiritual condition of the people. That is why many kings wanted their tombs to be near Dinashrams and the Sufi Pilgrim centres.

In short, Sufis maintained good relations with the rulers and received material help from them. The kings tried to make use of the popularity and spiritual power of the Sufis. But there were occasions when the Kings and Sufis got Into conflicts. Both tried to show their position to be superior. Both wanted people to prostrate before them and kiss their feet. When a Sufi Shaikh was addressed high titles were used. The followers of Nizamuddin Awlia addressed him as Sultan-ul-mashaik- the Sultan of Shaikhs. In such shows of power, there were a confrontation between the Sultans and the Sufis.

Question 31.
Who were the two poets that visited Nizamuddin Awlia?
Answer:
Amir Hasan Sijzi and Amir K.huzro

Question 32.
What are Maznavis?
Answer:
Some Sufis considered love for humanity as a symbol for showing love to God. They wrote long poems on this symbol. Such poems are called Maznavis.

Question 33.
Who formed the basis for the Khalsa Panth? What are its 5 symbols?
Answer:
Guru Govind Singh formulated the basis for the Khalsa Panth. The members were supposed to carry 5 symbols with them, they are Kesh (long hair), Kangha (comb), Kara (a metal bracelet), Kachera (cotton under-garments) and Kripan (a curved sword). Together, they are the 5 Ks.

Question 34.
Who was Mirabai? Evaluate her contributions.
Answer:
Mirabai did not have any group of followers or organizations. But she continued to be a source of inspiration for many for centuries. She had composed many Bhajanas. They were all hymns addressed to Bhagwan Krishna. Their hymns I are still used by both men and women, especially those belonging to the lower classes. They are more popular in Rajasthan and Gujarat.

Question 35.
Bhakti-Sufi thinkers used different languages to propagate their views. Explain.
Answer:
There are many sources that help us to recreate. Bhakti-Sufi Traditions. Ancient philosophical sources, Book traditions, New Writings, Hagiographies, etc. are some of them. In the new sources, mostly we have the compositions of ascetic poets. Most of them came out as oral tradition in the languages spoken by people. They were musical. They were collected after the death of their authors by their disciples or fans.

The leaders of the Bhakti Movements were Azhvars and Nayanars. Azhvars worshipped Vishnu. Nayanars adored Siva. Literature Books talk about 12 Azhvars and 63 Nayanars. They composed their hymns mostly in Tamil and a few in Telugu.

Chishtis also used the regional languages for communication and composition of their hymns. Those who were connected with the Chishti Silsila of Delhi used Hindavi. Baba Farid wrote his hymns in the regional language. In Bijapur in Karnataka, a special type of Sufijtymns was popular. These hymns were written inDakhani, a local variety of Urdu. The Sufi teachers who lived here in the 17^th and 18^th centuries were the writers of these hymns. When grinding grain or weaving, women used to sing these. hymns.

The poems of Kabir are available in many languages and dialects. Some of them are written in ‘Sant Bhasha’. Some of his writings are called ‘Ulat Bansi’. Here ideas are put in a very complicated mariner, probably to show that understanding the ultimate reality is very difficult. Some examples if his mystic experiences are seen in ‘Blooming lotus without flowers’, Tire spreading in the sea’.

To explain the ultimate reality, Kabir used different traditions including the Islamic, Vedanta and Yoga. Using Islamic tradition, he called the Ultimate Reality as Khuda, Hasrat and Pir. From the Vedanta tradition he used words like Alak (who can) be seen), Nirakar (with no body), Brahmam, Atma etc. From the Yoga traditions he used Sabda (noise) and Sunya (Emptiness).

Among the books on God and religion, we see a big variety in language, style and presentation. The simplest writings are those of Basavanna. But the most complicated are the writings called ‘farman’ by the Mughal Emperors who wrote in highly ornamental Persian language.

Question 36.
Describe the coming of Sufism in India, the founding of theSilsiias and their activities.
Answer:
(Areas to be considered: the growth of Sufism, Dinashrams and Silsilas, Language and communication, the attitude towards the nation.) Sufism is a mystic movement that developed within Islam. It is a reformation movement. In the early centuries of Islam, a group. of people known as Sufis founded this group.

They got their inspiration from the Koran and also from the life of Prophet Mohammed. The Khalifa rule was facing ruin at this time. The greed it showed to worldly life and luxury, made many people dislike it. They turned to mysticism and asceticism. They came to be known as Sufis.

By the 11^th century, Sufism became an Organized Movement with Quranic Literature and rituals of its own. Sufis began to assemble around centres called Dinashrams. Sufis and their disciples lived in these ashrams. They also became centres for Sufi spiritualism and activities.

Dinashrams were under a teacher called Shaikh, Pir or Murshid. He enrolled members into the Dinashram. The disciples were known as Murids. The relation between the teacher the disciple was a special feature of Sufism. Each Pir nominated his successor. The Pir also formulated the spiritual activities of the inmates, the relation between the teacher and the disciples, and the relation between the teacher and the common people and such things.

Most Sufi groups are known by the names of their founders. The Khadiri group is known in the name of Shaikh Abdul Jhadir Jilani. But the Chishti groups are known by the place where it originated. Christ is a town in Central Afghanistan. There were among the Sufis who followed the Islamic laws and those who breached them. They are known by different names like Qalandars, Madaris, Malanga and Haidari’s.

Chishtis used the regional languages for communication and composition of their hymns. Those who were connected with the Chishti Silsila of Delhi used Hindavi. Baba Farid wrote his hymns in the regional language. In Bijapurin Karnataka, a special type of Sufi hymns was popular. These hymns were written in Dakhani, a local variety of Urdu. The Sufi teachers who lived here in the 17^th and 18^th centuries were the writers of these hymns. When grinding grain or weaving, women used to sing these hymns.

The poems of Kabir are available in many languages and dialects. Some of them are written in ‘Sant Bhasha’. Some of his writings are called ‘Ulat Bansi’. Here ideas are put in a very complicated manner, l probably to show that understanding the ultimate reality is very difficult. Some examples if his mystic experiences are seen in ‘Blooming lotus without flowers’, ‘fire spreading in the sea’.

You can Download Peasants, Zamindars and the State Questions and Answers, Notes, Plus Two History Chapter Wise Questions and Answers Kerala Chapter 7 help you to revise complete Syllabus and score more marks in your examinations.

Kerala Plus Two History Chapter Wise Questions and Answers Chapter 7 Peasants, Zamindars and the State (Agrarian Society and the Mughal Empire)

Question 1.
Writer of Ain-i-Akbari.
Answer:
Abul Fasal

Question 2.
What does ‘Muzarian’ mean?
Answer:
Farmers

Question 3.
The king that banned tobacco
Answer:
Jehangir

Question 4.
What does ‘mandal’ mean?
Answer:
Village head

Question 5.
What does ‘jungli’ mean?
Answer:
Forest Dwellers

Question 6.
A forest produce hat was exported to foreign countries?
Answer:
Resin from trees.

Question 7.
Private lands of zamindars.
Answer:
Milkiyat

Question 8.
Head of the revenue department during the Mughal period.
Answer:
Diwan

Question 9.
Who brought mansabdari system?
Answer:
Akbar

Question 10.
The person who translated Ain-i-Akbar.
Answer:
Henry Blockman

Question 11.
Arrange the following incidents in chronological order:
a. The First Battle of Panipat
b. The British exile Bahadur Shah II
c. Reign of Akbar
d. Nadir Shah attacks India
Answer:
a. The First Battle of Panipat
c. Reign of Akbar
d. Nadir Shah attacks India
b. The British exile Bahadur Shah II

Question 12.
What are the four names used in the Indo-Persian sources to indicate farmers?
Answer:
Raiyat, Muzarian, Khud Kashta and Pahi Kashta.

Question 13.
Who are Khud Kashta and Pahi Kashta? What are their differences?
Answer:
Khud Kashta had their own farmlands in the village. They stayed there permanently and did agricultural work. In short, they are permanent dwellers in the village.
Pahi Kashta did not have lands of their own. They did agricultural work on a contract basis. They did not do agricultural work permanently or stay permanently in the village.

Question 14.
Mention the 4 things that helped agricultural growth in the Mughal period.
Answer:

1. Limitless land
2. Availability of plenty of labourers
3. Mobility of the farmers
4. Irrigation facilities

Question 15.
Name two crops that were related to the seasons.
Answer:
Agriculture was done in two seasons – Spring and Autumn. The Spring crops were called Kharif and the Autumn crops were called Rabi.

Question 16
Mention the two important responsibilities the Mandal (Head of the Village) had. Were the Mandals corrupt?
Answer:
The main responsibility of the Village Head was supervising the income and expenditure. A Patwari (accountant) helped him in this duty.
In Eastern India, all marriages were conducted in the presence of the Mandal (Village Head). In other words, he had the responsibility to observe the behaviour of people so that they did not breach the Jati laws.

Mandals often misused their powers. With the help of the Patwari, they often falsified accounts. They showed a lesser income from their property but they charged more from smaller farmers.

Question 17.
There were Jati Panchayats during the Mughal period. What were the things they did?
Answer:
Apart from the Village Panchayat, each Jati had its own ‘Jati Panchayat’. They had considerable authority in the village community. They had the following responsibilities.

• In Rajasthan, they settled civil differences among the members.
• They worked as mediators in land disputes.
• They judged if marriages were conducted as per Jati laws.
• They decided the protocol to be followed at village functions.
• Except in criminal cases, the decisions of the Jati Panchayats were accepted by the government.

Question 18.
What is meant by ‘jins-i-kamil’? Why did the Mughal rulers encourage it?
Answer:
It means perfect crops. It referred to cash crops. Since they brought income to the country, Mughal rulers encouraged farmers of cash crops. The most important jins-i-kamil were cotton and sugar cane. Cotton was cultivated in Central. India and the highlands of Deccan. Bengal was famous for sugar cane. Pulses and oil.seeds like mustard also were considered cash crops. It shows there was mixture of food crops and cash crops in the country.

Question 19.
Going away from the village (Abandoning) was a way of protest in the Mughal period. Explain
Answer:
Often farmers of the Lower castes complained against officials of the government and zamindars. The decision of the Panchayats would depend on the type of case. Where the case was related to excessive tax, Panchayat often suggested some kind of reconciliation between the parties. If the settlement did not come, farmers often protested. Sometimes they went away, abandoning the village. Land lying without cultivation was available everywhere. Moreover, labourers were in great demand. In the circumstances, leaving the village was a good way of protest by farmers.

Question 20.
The agriculturists of the Mughal period were also artisans. Comment.
Answer:
In a village community, it was not easy to distinguish between agriculturists and artisans. People often worked as both. Even agriculturists and their families dyed clothes did embroidery, made earthenwares, made agricultural implements and repaired them. The leisure period between the stages of agriculture – the period between sowing and weeding, between weeding and harvesting, etc. – was used for manufacturing small useful items.

Question 21.
What is Jajmani system? What are its main features?
Answer:
The artisans received their remuneration in different ways. Jajmani was an Indian system of interaction between upper castes and lower castes. It was an economic system where lower castes performed various functions for upper castes and received grain in return. In the Jajmani system, the artisans and owners of the land discuss things and come to an agreement regarding payment. For example, the zamindars in Bengal paid the ironsmiths, carpenters and goldsmiths some money and the remaining in grains.

Question 22.
The activities of the forest dwellers for their livelihood were connected with the seasons. Do you agree with this statement? Do these activities are connected with their mobility?
Answer:
The forest dwellers who earned their living by collecting forest produce, hunting and rotating cultivation were called jungli. All these activities were based on seasons. For example, the Bhills in Uttar Pradesh collected forest produce during Spring. They did fishing in Summer, agriculture in the rainy season and hunting in Autumn. Naturally, they could not – continue living in the same place for long. They moved from place to place to carry on with their various activities. Mobility was an important factor for the Junglis.

Question 23.
Describe two reasons which brought the Zamindars high status.
Answer:
The first reason is Jati. All the Zamindars belonged to the higher caste. The second reason is the services (khidmat) they rendered to the country.

Question 24.
The weaker sections of the society had some ways to acquire the status of Zamindars. What were they?
Answer:
The Zamindars got united in different ways. These include the colonization of new lands, the exchange of land rights, older of the government, and the purchase of the land. Using some of these ways the lower class people could rise to the status of Zamindars. Zamindaris (lands of the zamindai) were often bought and sold.

Question 25.
Although Zamindars were generally exploiters, their relations with the agriculturists were those of mutuality, paternal affection and patronage. Examine the truth of this statement.
Answer:
There is no doubt that the Zamindars were an exploitative tribe. They exploited peasants in different ways. But their relations with the agriculturists were often those of mutuality, paternal affection and patronage. Two things prove this.

• Firstly, we see that the Bhakti ascetics did not show Zamindars as exploitators of persecutors. These ascetics had strongly criticised the discriminatory measures on Jati basis and the tortures and other repressive measures used against the lower classes by the upper classes. They criticized the revenue officials but not the Zamindars. It shows the relation between Zamindars and farmers was good.
• Secondly, in the 17^th century, there were a number of agricultural uprising in North India. Most of them were against the state and not against Zamindars. Sometimes Zamindars got the support of the peasants when they protested against the state.

Question 26.
What do the words ‘Jama’ and ‘Hasil’ show?
Answer:
The first step in the land revenue system is the determination of the amount of tax to be given by the farmer. This amount is called Jama. The collection of the tax is the second stage. Hie amount collected is known as ‘Hasil’.

Question 27.
When was the writing of “Akbar-nama” by Abut Fasal completed? How many books are there? Explain.
Answer:
In 1598, the 42nd year of Akbar’s reign, Akbar-nama v was completed. Ain-i-Akbari is part of the Akbarmama.
Akbarnama has three books; The first two books art historical writing. The first book deals with the Mughal history before Akbar. The second book deals with the rule of Akbar until 1602. Ain-i-Akbari is planned as a collection of royal laws, and a description of the geography of the empire.

Question 28.
How did the coming of external powers influence village life?
Answer:
External powers came into village life. The most important of them was the Mughal power The majority of the income of the Mughal ruler came from agricultural products. Therefore, the agents of the government tried to control the village community. These officials included tax assessors, tax collectors and keepers of records. They made sure that work was going on regularly and taxes were received.

• Village communities were connected with urban centres.
• Farmers produced a lot of things for the market Naturally trade, money and markets came into the village and thus connected them with the cities.

Question 29.
Describe the agricultural technologies and irrigation methods used during the Mughal period.
Answer:
The government gave all kinds of support to farmers for irrigation projects. The government took the responsibility of making canals (Nahr and nala) in North India. Old canals were repaired. It was during Shah Jahan’s reign that the Shahnahar Canal in Punjab was repaired. For irrigation, even well-water was used Water Was drawn from wells using wheel and bullocks. Babar describes the various methods used in irrigating the land in his memoir ‘Babar-nama’. He points out that people used Persian wheel, bucket and rope to get water from the well.

Agriculture depended on the efforts of people, they also used animal power. There were wooden ploughs in use. Using iron ploughshares on wooden ploughs made it easy to make furrows. But the furrows would not be deep dry grounds. There they used drills They spattered the seed by hand – They, also used an iron blade for digging and weeding.

Question 30.
What is Mansabdari system?
Answer:
This was a special feature of the Mughal rule. It was Akbar who put it into operation, It is a system which joined the civil and military positions. Mansab means status or position. The official who got the position of. mansab is called mansabdar. Akbar gave all officials this status. These officials were to keep a certain number of cavalrymen under them. ThusAkbarwas able to combine civil and military duties in an official. Some mansabdars were given money as their salary. But many were assigned lands in place of money. These lands were called jagirs. From these jagirs, the mansabdars could collect taxes equal to the amount of their salary. Mansabdars were frequently transferred.

Question 31.
Assess the role of women in agricultural production.
Answer:
In the agricultural community of the Middle Ages, women played an important role. They worked alongside men in the fields. When men ploughed the land and made furrows, women sowed seeds. Later they weeded, harvested and separated the chaff from the grain.

• In the Middle Ages, in agricultural communities, all human efforts and resources were used for production. Naturally, there was no gender discrimination here.
• Even then women were given some special considerations because of their childbearing nature. In Western India, women who were having their periods were not allowed to touch the plough or the potter’s wheel. In Bengal, menstruating women were not allowed into the betel leaf farms.
• Things, like spinning, making the clay ready for pot making, stitching etc., were mainly done by women. With the commercialization of products, the role of women began to increase. Women worked not only in their homes and fields but also in the households of their employers. Sometimes they even went to the market for selling things.

Question 32.
Land tax was very important in the economic system of the Mughals. Justify the relevance in this statement.
Answer:
The basis of Mughal economy was land. Land tax was the main source of the government’s income. Because of that to ensure that taxes came in, the government appointed a number of officials to assess the land tax and to collect it. The head of the revenue department (Daftar) was Diwan. He supervised the economic system of the Empire. To help the Diwan there was an Amil-Guzar (Revenue Collector) and many other officials. These officials went around the villages to ensure that taxes came to the Treasury. They became a Strong power in formulating agricultural relationships with the government.

Before fixing the tax, the state collected all the information regarding the agricultural lands and their products. There were two stages in the tax system of the Mughals: Fixing Tax and its actual collection. The first step in the land revenue system is the determination of the amount of tax to be given by the farmer. This amount is called Jama. The collection of the tax is the second stage. The amount collected is known as ‘Hasil’.

Farmers could pay their tax in cash or in goods. The government preferred cash. The government had tried to raise the tax to the maximum. But often it could not collect the fixed tax. Regional circumstances often prevented the government from collecting the entire tax.

Question 33.
Write an essay assessing the position women had in the agricultural sector and in society during the Mughal period.
Answer:
In different communities, men and women played some special roles in the field of production. In the agricultural community Of the Middle Ages, women played an important role. They worked alongside men in the fields. When the men ploughed the land and made furrows, the women sowed the seeds. Later they weeded, harvested and separated the chaff from the grain.

In the Middle Ages, in agricultural communities, all human efforts and resources were used for production. Naturally, there was no gender discrimination here.

Even then women were given some special considerations because of their nature. In Western India, women who were having their periods were not allowed to touch the plough or the potter’s wheel. In Bengal, menstruating women were not allowed into the betel leaf, farms.

Things, like spinning, making the clay ready for pot making, stitching etc., were mainly done by women. With the commercialization of products, the role of women began to increase. Women worked not only in their homes and fields but also in the households of their employers. Sometimes they even went to the market for selling things.

Village communities depended on work for their livelihood. There was a need for more hands to work in the fields. As persons who brought forth children, women were seen as an important group. But the death rate among women was high. Lack of nutrition, regular childbirth, death during delivery, etc. were the reasons for their higher death rate. As a result, there was a considerable reduction in the number of married women. In the agricultural and artisan communities, this caused the rise of some special social customs. These customs were different from those practised by the upper classes. In some communities, instead of getting a dowry, men started giving bride-price. Laws also permitted remarriage of widows and divorced women.

Women had this importance of being the sources of producing children. Society was worried if their importance would make society lose control over them. By the established social laws, man was the head of the family. The male members of the family and the community imposed strict laws on women. Women who were suspected of cheating were severely punished.

Women could complain to the Panchayat against the misbehaviour of their husbands. From the documents received from Rajasthan, Gujarat and Maharashtra, we can see complaints of women sent to the Grama Panchayats seeking justice. Women protested against their men’s cheating (marital infidelity). They also complained against the negligence of their husbands towards their wives and children. Infidelity of men was not often punished. But the state and the higher communities tried to bring comfort to their families. Generally, names of the complaining women were not written in the Panchayat records. Instead, the complainant was referred to as the mother of a certain person, his sister or his wife.

The condition of the wives of the landowners was much better. They had the right to get ancestral property. In Punjab, women, including widows, were actively involved in the market to sell the properties they received as heritage. Hindu and Muslim women got zamindaris as hereditary property. They had the freedom to sell them or mortgage them. In the 18^th century, there were a number of known zamindaris in the name of women in Bengal. One of the biggest and most famous zamindaris, Rajshahi, was in the control of a woman.

You can Download Kings and Chronicles: The Mughal Courts Questions and Answers, Notes, Plus Two History Chapter Wise Questions and Answers Kerala Chapter 8 help you to revise complete Syllabus and score more marks in your examinations.

Kerala Plus Two History Chapter Wise Questions and Answers Chapter 8 Kings and Chronicles: The Mughal Courts

Question 1.
The founder of the Mughal Empire?
Answer:
Babur

Question 2.
The last ruler of the Mughal Empire?
Answer:
Bahadur Shah Safar

Question 3.
The administrative language of the Mughal Empire?
Answer:
Persian

Question 4.
The language that came from a mixture of Persian and Hindavi?
Answer:
Urdu

Question 5.
Those who opposed the Mughal art and painting?
Answer:
Ulamas

Question 6.
The author of Badshahnama?
Answer:
Abdul Hamid Lahori

Question 7.
The ruler who reintroduced Jizya?
Answer:
Aurangzeb

Question 8.
The first capital of the Mughals?
Answer:
Agra

Question 9.
The ruler who brought ‘jarokha darshan’ (public audience)?
Answer:
Akbar

Question 10.
Finance Minister (Head of Revenue Department) in the Mughal rule was called?
Answer:
Diwan-i-ala.

Question 11.
Which Mughal ruler is connected with the 1st Battle of Panipat?
Answer:
Babur

Question 12.
What are Chronicles?
Answer:
As per the instructions from the Mughal Emperors, the palace historians kept a diary of the important happenings in the country. These are the Chronicles. They talk about the achievements of the Mughal rulers. They also give chronologically important events. Chronicles are an important source to study about the Mughal Capital and Mughal Empire.

Question 13.
Why was Akbar especially interested in Abul Fazl?
Answer:
Abul Fazl was the writer of Akbamama. Abul was born and brought up in Agra. He was well-versed in Arabic, Persian, Greek Philosophy and Sufism. He was a scholarly debater and had independent thinking. He severely criticised the views of conservative ulamas. Akbar was attracted by these qualities of Abul Fazl and so he appointed him as his advisor and spokesman. Akbar’s intention was to release the nation from the control of orthodox ulamas. As a palace historian, Abul Fazl was able to formulate ideas related to the administration Akbar liked him very much.

Question 14.
What is special about nastaliq style of writing?
Answer:
Akbar showed great interest in writings in nastaliq script. Nastaliq script is one of the most fluid calligraphy styles for the Arabic alphabet. It has short verticals with no serifs, (serif is a.small line attached to a letter) and long horizontal strokes. It is written using a piece of trimmed reed called “qalam”(“pen” in Arabic) and carbon ink, named “davaf”.

Question 15.
Point out the information we get from the Mughal Chronicles
Answer:
Chronicles give a chronological account of incidents. The Mughal chronicles are great sources to know about Mughal history.

• They give information regarding the founding of the Mughal Empire.
• They tell us about the policies and schemes the Mughal Kings wanted to implement.
• They tell us how theories of all kinds developed and how they reached the people.

Question 16.
Point out the importance of pictures in the manuscripts of the Mughal period.
Answer:
Artists, those who made pictures, played a big role in writing the manuscripts. In the Chronicles along with descriptions of things, pictures were also included. They gave a visual picture of things. The manuscript writer left the following page blank if he felt there was a need for a picture to illustrate the matter. In these blank spaces, artists drew pictures. These pictures were small in size and so they were called ‘miniatures’.

The pictures in the manuscripts increased their beauty and utility.

They showed things in a visual manner of things that would be difficult to describe using words, they give a good picture of the country and the power of the rulers.

Question 17.
Which were the Mughal capitals in India?
Answer:
In 1707 Aurangzeb died. After his death, 13 rulers of the Mughal dynasty ruled India. They were known as Later Mughals. During their rule, the dynasty’s power began to decline. As the Central administration became weak, regional rulers started becoming more and more autonomous. The Later Mughals failed to prevent foreign attacks. Although the Mughal Empire was breaking up, the Mughal rulers tried to maintain their status and glory. They continued symbolically. In 1857, the British dethroned the last Mughal ruler Bahadur Shah Safar II. With this, the Mughal rule ended. The Mughal capitals were Agra (Babur), FatehpurSikri, Lahore (Akbar), Shajahanabad (Shah Jahari).

Question 18.
What were the aims of the Mughal rulers in getting the Chronicles written?
Answer:

• One of the aims was to let people know the policies of the state.
• Another aim. was to let the enemies of the country know that their efforts were bound to fail and they would be defeated.
• A third aim was to leave the records of the Mughal rule to future generations.

Question 19.
What does ‘zulh-e-kul’ mean? What were the steps taken by Akbar for this?
Answer:
Zulh-e-kul means complete peace. The Chronicles point out that in the Mughal Empire there were Hindus, Jains, Zorashtrians, Buddhists, Muslims, and Christians. The Emperor, Akbar, was a tolerant person and he extolled the virtues of unity, peace, and stability. He worked with all communities to ensure peace and justice. Thus zulh-e-kul was jan important feature of Akbar’s rule.

• Abul Fazl points out that it was the base of an enlightened rule.
• It helped all the religious groups to have their faith and (nodes of worship. But it did not allow the different groups to fight or jeopardise the security of the country. ,
• Akbar made special efforts to put Zulh-e-kul into practice. It was executed through state policy. He asked all the officials to follow this policy. He also introduced and social and religious reforms to facilitate zulh-e-kul.
• Akbar stopped taking religious taxes. There were taxes for taking bath in the holy places like Prayag and Banaras. Non-Muslims had to pay Jizya. All these were stopped by Akbar as they were religious taxes.

Question 20.
Who introduced jarokha darshan? What was its purpose?
Answer:
Akbar introduced this. The day of the Emperor started with prayers. Then he would appear in a balcony which faced eastward. Jharoka is this balcony. All kinds of people – soldiers, traders, artisans, agriculturists, women with sick children – waited for this darshan of the Emperor* This is called jharoka darshan. This was a way of getting the support of the people and increasing the acceptability of the government.

Question 21.
From where did the Mughals get the idea of ‘divine light’ (Divya Prakasam)?
Answer:
Mughals believed in the theory of divine kingship. They believed and propagated that their authority came directly from God. The court historians explained the legend of Queen Alanqua to propagate this divine kingship theory and divya prakasam. Alanqua was taking rest in her camp. She was conceived by the rays of the sun. Her son had bequeathed this divine right to all the future kings. Thus the Mughal king also got this divine light.

Question 22.
What does Abul Fazl say about picture painting. Was it different from the opinion of the Ulamas? Explain.
Answer:
Abul Fazl qualified picture painting as a magical art. He believed that it had the power to give life to even inanimate things.

Pictures showing the Emperor, the court, and people created constant conflicts between the rulers and the ulamas. These ulamas based their objection on the Koran and Hadith. The ulamas said that making pictures of people is against Islamic law. By making pictures, the artist is questioning the authority of God to create things. They believed that the power of creation belonged entirely to God.

Question 23.
Who was Jahanara? What were her contributions to the architectural field?
Answer:
Jahanara was the daughter of Shah Jahan. She was in charge of the gardens and buildings. Shah Jahan made a new capital known as Shahjahanabad.
Jahanara was the one who planned many of the buildings in the new capital. Here a two-storeyed inn with a fine sit-out and garden needs special mention. She was the one who planned the Chandni Chowk Bazar, the main center in Shajahanabad.

Question 24.
Describe the processes involved in preparing manuscripts.
Answer:
Many people were involved in the preparation of a manuscript. They included paper manufacturers, copywriters, guilders (beautifiers), artists (who drew pictures) and binders (those who bound the manuscripts in book form).

• Paper manufacturers prepared the sheets.
• Scribes or calligraphers copied the text. ‘
• Gilders made the pages look fine.
• Artists drew pictures.
• Binders arranged the pages and bound them neatly. The completed manuscript became a valuable thing, a thing of beauty and scholastic treasure. The beauty of the manuscripts showed that the Mughal emperors loved knowledge and beauty.

Question 25.
Akbar is considered the greatest of the Mughal rulers. Why?
Answer:
Humayun was the father of Akbar. After Humayun’s death in 1556, Akbar became the ruler. Akbar is considered the greatest Mughal ruler. Here are the reasons:

• He not only expanded his empire but also unified it. He made the empire the biggest, strongest and richest at that time.
• He succeeded in extending the boundaries of the Mughal Empire up to the Hindukush Mountain Range.
• He was able to resist the expansion schemes of the Uzbeks in Central Asia and the Safavid dynasty of Iran.

Question 26.
Who was Gulbadan Begum? What were her contributions?
Answer:
When Akbar asked Abul Fazl to write the history of his rule, he also asked his aunt Gulbadan to help. He asked her the record the memoirs of Babur and Humayun. Akbar thought that this would help Abul Fazl in his work. Gulbadan Began accepted this challenge and wrote a book titled ‘Humyun-nama’. It was the description of Humayun and his rule. It looks into the private life of the Mughals. It is not a book of praise-singing. She has written here about the fights and confrontations among the kings and princes. She has also shown how the elderly ladies of the family helped in solving such disputes.

Question 27.
Different kinds of greetings were in existence in the Mughal court. Describe them.
Answer:
Different kinds of greetings were in existence in the Mughal Court to show respect for authority. It showed the status of each one in the court.

• Deep Prostration: This was shown to those with the highest power.
• ‘Sijda’: In this a person knelt and touched his forehead on the floor.
• During Shah Jahan’s time, he first introduced ‘zaminbos’ (kissing the ground) and later ‘chartaslim’. Another greeting was kornish. Here the subject places his right palm on his forehead and bows. By bowing his head, the seat of intellect and wisdom, he is showing his respect for the authority.

Question 28.
What were the special features of the Mughal Lordship?
Answer:
The Mughal lords came from different backgrounds. Members were chosen from different religious and Class and Tribal groups. There were Mughals, Afghans, Turks, Persians, Indian Muslims and Rajputs in this assembly.

Question 29.
How did the word ‘Mughal’ originate? Is it something the Mughals themselves chose? Explain:
Answer:
Mughal comes from Mongol. Today that name reminds us of the greatness of an Empire. It was not a name that was chosen by the rulers themselves. Through their fathers, the Mughals were the successors of Timur, the ruler of Turkey. They called themselves Timurids. Through his mother, the first Mughal ruler, Babur, had relations with ChengizKhan, the ruler of Mongols. Babur spoke Turkish. He actually considered the Mongols as ‘uncivilized’.

Question 30.
Who were the writers of the Mughal Chronicles? What ware the things they stressed in their writing?
Answer:
The writers of the Mughal Chronicles were court (palace) historians. They stressed matters connected to the ruler, his family, the court, nobles and lords, wars, administrative arrangements and so on. Their – historical writings were about the Emperors. Thus. we have Akbarnama, Shah Jahannama and Alangirnama (Alangir was a title of Aurangzeb).

Question 31.
What was the administrative language of the Mughals? Why did they choose that language?
Answer:
Persian was the administrative language. People who were well-versed in it got power and status. The Emperor, his family members and the elite of the court spoke in Persian. It was used at all levels of the administration. Therefore even accountants, clerks and other officials learned it. People who came from different parts of the subcontinent also used Persian.

Question 32
Who were the successors of Akbar?
Answer:
His successors were three able rulers – Jahangir (1605-27), Shah Jahan (1628-58) and Aurangzeb (1658-1707).

Question 33.
What were the three special features of Mughal theory „ about kingship?
Answer:
a) Divine Right of Kings.
b) Zulh-e-kul.
c) Social contract.

Question 34.
Shah Jahan was very much interested in architecture.
– Evaluate this statement.
Answer:
Shah Jahan was greatly interested in architecture. He built some beautiful and imposing buildings. In 1648 he moved his capital from Agra to Shahjahanabad. He built the Red Fort, Juma Masjid, Chandni Chowk (an extensive maidan with rows of trees) to include in his new capital Shahjahanabad. The new capital was exquisite enough to show the pomp and greatness of the Mughal Empire.

Question 35.
The center of the Mughal Court was the king. Justify.
Answer:
The Chronicles show that the administration of the Empire was fully vested in the ruler. He was the supreme authority in administration, judiciary, and military. Others had to simply obey his orders.

Question 36.
When did Mughal Rulers take titles? Did they give titles to others?
Answer:
Mughal Emperors took many fancy titles. Such titles included common titles like Shahanshah (King of Kings or Rajadhiraja), and special titles like Jehangir (One who conquers the world) and Shah Jahan (King of the World). They took these titles on coming to the throne. These titles indicate that the Mughal emperors had control even beyond the boundaries of their country. Contemporary history talks about diplomatic relations and also conflicts that existed between the Mughal rulers and their neighbors. The reasons for the conflicts were regional interests.

Question 37.
Who were the inmates of the ‘Harem’ of the Mughal rulers? How many types of wives did the rulers have?
Answer:
The household of the rulers was called harem. Harem is a Persian word meaning a holy place. It included the ruler’s wives, concubines, close and distant relatives including mother, step-mothers, foster-mothers, sisters, daughters, daughters-in-law, aunts, children, maid servants, and slaves.
The mughal rulers had two types of wives – begums and aghas.

Begums came from royal families. They came with a lot of dowry (mahar) by way of things, ornaments and money. They received preferential treatment in their husband’s household. They were given greater consideration by their husbands. The other wives (aghas) were not from royal families.

Question 38.
The Mughal aristocrats were the pillars of the Empire. Do you agree?
Answer:
The Mughal aristocrats were definitely the supporting pillars of the empire, the main pillar being the ruler. They were the officials and collectively they were called the aristocrats. They were the ruling class. Considering the importance they had during the Mughal period, some historians called the Mughal rule as ‘Rule by the Aristocrats’ or, to use the official name ‘oligarchy’.

Question 39.
Do you think there was a close relationship between the aristocrats (officials) and the Mansabdari system?
Answer:
There was a close relationship between the aristocrats (officials) and the Mansabdari system. Akbar was the one who introduced the mansabdari system. He did it to organize a strong and efficient army. The civil duties of the mansabdars were combined with their military service.

• In this system each official was given the status of mansab. The person who got it was a mansabdar.
• The status of mansabdar had two aspects – zat and zawar. Zat was a private title. It showed the position of the person in the administrative chain and his salary. Zawar shows the number of cavalrymen a mansabdar had to keep under him.

Question 40.
The Mughal administration had adequate arrangement for keeping the records and exchange information. Evaluate this statement.
Answer:
The Mughal rulers gave important consideration for maintaining records. All royal orders (farman) were presented in the royal court. All applications and documents were preserved by a group of palace scribes. These scribes or writers were called ‘waqianavis’. They worked under the ‘mir bakshi’ (head of the military). The agents of the aristocrats and the regional authorities recorded all the processes of the royal court under the heading “News from the Exalted Court” or “Akbarat”.

The times and dates of the Royal Court have been recorded here. ‘Akbarat’ has all the details regarding the attendance in the Court, the assigning of jobs and titles, the diplomatic missions, the gifts received and even the enquiries the Emperor made about the health of the officials. This information is quite valuable in writing the life histories and activities of rulers and aristocrats. The Mughal postal system helped in exchanging communication. It was through the royal post that news and official documents were sent all over the country.

There were runners to carry the post and to pass information to the Emperor quickly. It is reported that there were 4000 runners in the country. They carried the papers in the form of scrolls carried in bamboo boxes. They worked all the time with hardly any rest. This postal system (by runners) helped the king to get information from faraway places in record time.

Question 41.
Describe the features of the Mughal Provincial , Administration Do you think it was easy to control the Provinces? Justify.
Answer:
The Mughal Empire was divided into many Provinces. They were called subas. Provincial Administration was a miniature model of the Central administration. In the Provinces also there were Ministers and officials to help them. The head of the provincial administration was called Subedar (Provincial Governor). He was appointed by the Emperor. The Subedar had to report directly to the Emperor.

• Each province was divided into districts, called sirkars. They were under officials called faujdars (commandants). There were plenty of footmen and gun-carrying soldiers in every district.
• The sirkars were divided into parganas (sub-districts). The officials in charge of parganas were known as qanungo, chaudhuri, and quazi. Qanungo kept the revenue records. Choudhari collected the revenues. Qazi handled judicial matters.
• Parganas were divided into villages. They were administered by gramasabhas.

Question 42.
Kandahar was a problem for the Mughal rulers. Evaluate this statement.
Answer:
Kandaharwas an important military and commercial city. This was a fort-city and there were conflicting claims about this between the Mughals and the Safavids of Iran. Initially, Kandahar was under Humayun. Two years after the death of Humayun Iran took possession of that city. In 1595 Akbar recaptured it. Although the Safavids had diplomatic ‘ relations with the Mughals, they continued to claim Kandahar. In 1613, Shah Jahan sent a diplomatic representative to the Court of Shah Abbas in Iran. The idea was to let the Mughals continue to have power over Kandahar. But the mission failed. In 1622, the Persian Army attacked Kandahar. The Mughal army was not battle-ready to defend the place. They were forced to give up Kandahar to Safavids. All efforts to recapture it later failed.

Question 43.
Describe the important considerations that influenced Mughal relations with the Ottomans.
Answer:
The main considerations were religious and economic. The Mughals wanted to ensure easy access to their traders and pilgrims in areas under Ottoman Turks. They especially wanted to ensure freedom to travel in Hijaz which was part of Ottoman Arabia. Mecca and Medina are located there. The Mughal emperors had both religious and trade interests in these places.

Question 44.
Critically examine the relations between Akbar and the Jesuits.
Answer:
Akbar was keen on knowing about Christianity. So he sent his messengers to Goa to invite Jesuit priests to the Mughal Court. In 1580, the first Jesuit group reached Fatehpur Sikri and spent nearly two years there. They talked to Akbar about Christianity. They also talked to Ulamas about the good aspects of the Christian religion.

Two more Jesuit groups were sent to India. They reached in the Lahore Mughal Court in 1591 and 1595. The Jesuits have recorded certain things from their private observations. They throw light on the character and thoughts about the Emperor. When there were public meetings, the Jesuits were given seats quite close to Akbar. He had very cordial relations with them

You can Download Through the Eyes of Travellers Questions and Answers, Notes, Plus Two History Chapter Wise Questions and Answers Kerala Chapter 5 help you to revise complete Syllabus and score more marks in your examinations.

Kerala Plus Two History Chapter Wise Questions and Answers Chapter 5 Through the Eyes of Travellers (Perceptions of Society)

Question 1.
The book of AIBiruni.
Answer:
Kitab-ul-Hind

Question 2.
Ibn Battuta’s home country.
Answer:
Morocco

Question 3.
What does Ulak mean?
Answer:
Horse Post (Mail)

Question 4.
The traveller who argued that in India there was no private land ownership.
Answer:
Bernier

Question 5.
The person who talked about Oriental Despotism:
Answer:
Montesquieu

Question 6.
The language in which Bemierwrote his book:
Answer:
English

Question 7.
The scholar who wrote Rihla and made it into book form:
Answer:
Ibn Juzayy

Question 8.
Travellers had different aims. Mention any four.
Answer:

1. Look for a  job
2. Escape from natural disaster
3. Merchants, traders, soldiers, pilgrims, priests.
4. Spirit of adventure

Question 9.
Mention the names of three travellers that visited. India between the 11^th and 17^th centuries.
Answer:

1. Al-Biruni came to India from Uzbekistan in the 11^thcentury.
2. Ibn Battuta came from Morocco in the 14^th century.
3. Francois Bemierfrom France came in the 17^th century.

Question 10.
Where did Al-Biruni live? How did he reach Gazni?
Answer:
AI-Biruni was born at Khwarisnr in Uzbekistan. Khwarism was an important centre of knowledge and so he got the best education possible. He was a linguist – a scholar in many languages. He knew Syriac, Arabic, Persian, Hebrew and Sanskrit. He was not familiar with Greek. But he had read the books of Plato and other Greek philosophers through Arabic translations.

In 1017 Sultan Mahmud Gazni attacked Khwarism. He made many people prisoners and took them to Gazni. Al-Biruni was one of them. Although he came to Gazni as a prisoner, he began to like the place. He entered the services of Mahmud Gazni and remained in Gazni until he died at the age of 70.

Question 11.
What were the two special features of Al-Biruni’s writing?
Answer:
Since he was a linguist, he was able to compare many languages and make correct translations. He translated many Sanskrit books. He translated the Sanskrit grammar book by Patanjali into Arabic. He translated the books of Euclid, the Greek Mathematician, into Sanskrit for use by his Brahmin friends.

Question 12.
Al-Biruni himself has specified the reasons behind his writing. What are they?
Answer:

1. As a help to those who wanted to discuss religious issues with Hindus.
2. As a storehouse for those who like to live with Hindus.

Question 13.
Ibn Battuta was a fearless traveller. Do you agree with this statement? Justify your answer.
Answer:
In those days travels were risky. There were robbers everywhere. Battuta himself was attacked by robbers a number of times. He gave preference to travel with his friends in a caravan. But this did not protect him from robbers. When he was going from Multan to Delhi, his caravan was attacked by robbers. Many of his co-travellers were killed. Ibn Battuta was severely wounded.

Ibn Battuta was an Enthusiastic and determined traveller: Difficulties along the way and the attacks from robbers did not stop him. Before he returned to Morocco, he travelled extensively in North Africa, West Asia, Central Asia, the Indian subcontinent, and China. It is believed that he reached even China.

Question 14.
Ai-Biruni faced some problems in understanding and writing about India. Point them out.
Answer:
Al-Biruni was conscious of the problems involved in understanding strange countries. He has mentioned three things that proved difficult:

1. The first problem was language – Sanskrit was quite different from Arabic and Persian languages. It was not easy to translate the concepts from one language into another.
2. The second problem was the differences in religions and rituals.
3. The third problem was the secluded people who were interested only in their things. They looked at foreigners with suspicion and were not willing to mingle with them freely.

Question 15.
What was the attitude of Al-Biruni to the Varna System? Give his arguments against untouchability.
Answer:
Al-Biruni accepted the Class distinctions as put forward by Brahmins. But he did not approve of the untouchability practised by them. He said that things that were impure would always try to get back their purity and succeed. For example, the sun purifies the air. The salt in sea-water prevents it from getting polluted. Without this natural purification, life would be impossible on this earth. He argued that untouchability is against natural laws.

The ideas of Al-Biruni exercised a powerful influence in the study of Sanskrit books. The rules regarding Varna System were formulated favouring the Brahmins. In real life, Varna was not so strict. For example, the antyaja (who were born outside the Varna System) were expected to work for the agriculturists and zamindars for small wages. Although they were socially suppressed, they were included in the economic activities.

Question 16.
Ibn Battuta has said that in India there was an excellent transport and communication system. Justify.
Answer:
The country had taken special measures to encourage traders. Along most trade routes, there were guest houses and inns. The postal system in India surprised Ityi Battuta. This helped the merchants to send their goods to distant places and also to repay-their debts. The postal system was efficient. From Sindhi it took only a few days for goods to reach Delhi. The news sent by the spies would reach the Sultan in just five days.

Ibn Battuta has said that there were two types of posts in India -the horse post and the footmen post. Horse post was called ‘uluq’. Royal horses were posted every 4 miles and his helped in making communication fast. The footmen-post was called ‘dawa’. ‘Dawa’ means 1/3 of a mile. Within a mile, there were 3 camps for the footmen.

Question 17.
There were serious differences between the observations of Ibn Battuta and Bernier. What are they?
Answer:

Question 18.
How do you look at the observation of Bernier Wlfo thought that the Oriental world is inferior and worse than the Western world? Justify your answer with examples.
Answer:
Bernier presented India on the model of the binary opposition. This way India was presented as directly opposite to Europe. He also presented the differences between India and Europe on a comparative scale. India was at the lowest rung of the ladder. In short, Bernier felt that India was inferior and worse than the. Western countries.

Question 19.
How did the words Hindu, Hindustan and Hindavi come into existence?
Answer:
The word Hindu came from an old Persian word. In the 6-5 centuries BC, this word was used to indicate the region lying east of the River Sindhu.

The Arabs continued using this expression. They called this region Al-Hind and the people ‘Hindi’. Later, the Turks started calling the people Hindu and their land as Hindustan and their language Hindavi. None of these was indicative of any religion. The word Hindu was used to indicate somebody’s religion much later.

Question 20.
Why did Bernier think that the royal ownership of land is highly destructive?
Answer:
He thought like that because:

1. Landowners could not pass on their land to their heirs.
2. They were not interested in maintaining or improving the land.
3. It prevented the landowners who wanted to bring prosperity to their land from taking positive steps and make long term investments.
4. It caused destruction of agriculture.
5. It led to the suppression of farmers.
6. It adversely affected the living standards of people.

Question 21.
What is the opinion of Bernier about the Middle Class? Can you agree with his argument?
Answer:
Bernier says that there was no Middle Class in India. There were only 2 classes – the poor and the rich. The poor were the majority and they were suppressed by the ruling minority. There were too poor and too rich people, but there was no middle state. Bernier did not have a good impression about the Mughal Empire. He assessed the Mughal King as follows:

1. The king was the king of beggars and uncultured people.
2. The Mughal cities and towns were in a state of ruin and the air there was polluted.
3. The fields were full of bushes and marshlands which caused diseases.

Question 22.
How did Bernier assess the Mughal Empire?
Answer:
Bernier said that the sole reason for the bad condition in the country was the royal ownership of the land. But modem historians do not agree with him. There is no indication in the Mughal documents that the land belonged to the lung. For example, Abdul Fasal, who was a scholar and historian during the reign of Akbar, said the land taxes were a reward for the sovereignty (supreme authority) of the king.

The king charged taxes from his subjects in return for the protection given to them. It was not taxes for the land owned by the ruler. Land tax was often high. That might be reason why the Europeans travellers thought that all the land belonged to the king. In fact, it was neither tax nor land tax. It was a tax on the crops.

Question 23.
Do you think the description of the cities by Bernier was an oversimplification of things? Why?
Answer:
In the 17^th century, 15% of Indians lived in cities. This was more in proportion than the people living in cities in Western Europe. In spite of that the Mughal cities were called camp towns by Bernier. Camp Towns are those that depend on the capital city for existence. During the Mughal rule, the capital was often shifted. Bernier says that when the capital was moved to a new city, it developed fast, but when the capital was moved from there, the city got ruined. Cities did not have strong social and economic bases. They relied on royal protection.

There is some kind of contradiction in what Bernier says about cities. He says the manufacturing sector was in ruin. But he says there were large scale exports of products. Bernier’s is an oversimplification of things. At that time there were manufacturing cities, trade cities, port cities, holy cities, and pilgrimage centres. Their existence shows the prosperity of the trading and working communities.

Among the merchant and trading communities, there were strong bonds, often blood relations. They had organized themselves into organizations based on caste and profession. In Western India, these trading communities were called Mahajans. Their top leader was Seth. The topmost one in the city was called nagarseth.

In the city, there were doctors (Hakim, Vaidyas), teachers (Pandits, Mullah), advocates (Vakil), Artists, Musicians and calligraphers. Some of them were working for the king. But most of them worked for the people in bazars and markets.

Question 24.
Ibn Battuta says there was distinction even among slaves. Based on this statement, assess the situation of the women slaves in the country.
Answer:
Battuta’s descriptions make it clear that there were discriminations even among slaves. Under the Sultan many women slaves served. Some of them were experts in dance and music. Once, Battuta had an opportunity to enjoy their performance, during the wedding celebrations of the Sultan’s sister.

Women slaves also worked as spies of the Sultan. The Sultan employed them to secretly observe the activities of his nobles. Slaves, both men and women, were generally employed for household work. Ibn Battuta says that to carry palanquins slaves were used. The price of women slaves bought for domestic work was very little. Most families could afford one or two of them.

European travellers often spoke highly of the behaviour shown to women. They did that to show the differences between the treatment given here to women and the treatment of women in European countries. Bemierwrote extensively about the practice of Sati. Bemierpoints out that all women did not observe Sati in the same manner. Some jumped into the pyre happily. But some had to be forced into the pyre.

Question 25.
“The descriptions of Bernier influenced Western theorists.” Examine the validity of this statement.
Answer:
Since the time of the writings of Bernier, they have influenced Western theorists. These descriptions were used by the French Philosopher Montesquieu to develop his concept of Oriental Despotism. This theory argues that the Eastern (Oriental) Kings had full authority over their subjects. The subjects often lived in poverty. All land belonged to the ruler. There . was no private property. Except the King and the lords, all lived difficult lives.

This concept was further developed by Karl Marx in the 19^th century. The concept he developed is called Asiatic Production Process. Marx argued that even before colonization, in India and in other parts of Asia, the ruling class acquired the profits coming from extra production. This helped in developing village communities that had self-governing powers and were considered equals.

But these communities, in spite of their autonomous status, were supervised by the Centre. Till the extra profits flowed into their hands, the rulers respected the autonomous village communities. Marx considered the system of production in Asia as stunted and unfit for growth.

Question 26.
Bernier attitude was a comparison between the East and the West. Prepare an essay containing is views and descriptions about India.
Answer:
Things to be considered:

1. The non-progressive East
2. Problem of land ownership
3. Middle Class
4. Village Communities
5. Mughal Nation
6. Cities
7. Sati

Ibn Battuta and Bemierwrote their travel notes with their different views. Ibn Battuta was attracted by the newness and strangeness of things. He wrote about all the things that interested and impressed him. But Bernier’s descriptions were quite different. He gave more importance to negative things. He was interested in the contrasts he found between the things in Europe, especially in his country, France, and here, he wanted to influence the rulers to take just decisions.

Bernier presented India on the model of the binary opposition. This way India was presented as directly opposite to Europe. He also presented the differences between India and Europe on a comparative scale. India was at the lowest rung of the ladder. In short, Bernier felt that India was inferior and worse than the Western countries.

Bernier talked about land ownership in India. There was no private ownership of land here. The land here belonged to the king. The king divided the land among his lords. This was not good as people did not take an interest in developing the land and invest in the land for long term purposes.

Bernier says that there was no Middle Class in India. There were only 2 classes – the poor and the rich. The poor were the majority and they were suppressed by the ruling minority. There were too poor and too rich people, but there was no middle state. Bernier did not have a good impression about the Mughal Empire and its rulers.

The village communities were poor. They were often mistreated by the cruel landlords. Since there was no private land, people were not willing to work hard. Taxes were heavy. On the whole life in the village was unpleasant.

Bernier thought that the Mughal rulers were more interested in their comfort and luxury. They were not much worried about the welfare of the subjects. To Bernier Indian cities were Camp Towns. But his views are contracted by modem historians Bemier himself wrote to say that there were large scale exports from the country. Naturally from camp towns, they could not have exported a lot of things. For that, they would need manufacturing cities, trade cities and port cities. One touching description in Bernier’s writing is the description of Sati.

The widow in his description was a girl of about 12. He witnessed this piteous incident J in Lahore. This is what he wrote: “In Lahore, I saw a girl of 12 giving up her life in the pyre of her husband. She came to the pyre like a dead person. She was trembling with fear. She was crying piteously. I can’t describe the pain she must have been experiencing then. With the help of an old woman, 4 Brahmins performed the rituals. That woman forced the girl to sit on the pyre. To prevent her from running away her hands and legs were tied. That poor girl was burnt alive.”

We must admit that Bernier was often prejudiced against the East. But his descriptions offer us valuable information about the society and its ways of life at the time of his visit to India.

You can Download Thinkers, Beliefs and Buildings Questions and Answers, Notes, Plus Two History Chapter Wise Questions and Answers Kerala Chapter 4 help you to revise complete Syllabus and score more marks in your examinations.

Kerala Plus Two History Chapter Wise Questions and Answers Chapter 4 Thinkers, Beliefs and Buildings (Cultural Developments)

Question 1.
From which language does the word Stupa come?
Answer:
Sanskrit

Question 2.
Who got the Sanchi Stupa built?
Answer:
Asoka

Question 3.
Who used to organize the Ashwamedha Yagas?
Answer:
Kings

Question 4.
In which language was the Vedas written?
Answer:
Sanskrit

Question 5.
Where was Buddha born?
Answer:
Lumbini

Question 6.
Where was Mahavira born?
Answer:
Kundagramam

Question 7.
Which was the first venue where Buddha began to teach?
Answer:
Saranath

Question 8.
With which religion are the 4 Arya Satyas connected?
Answer:
Buddhism

Question 9.
Which is the book that contains the laws of Buddha Sangha?
Answer:
Sutta Pitaka

Question 10.
Who was the first woman who was admitted to Buddhism?
Answer:
Mahaprajapati Gomati

Question 11.
The caves that were carved out in rocks for Buddha Bikshustolive?
Answer:
Viharas

Question 12.
In which year was Buddha born?
Answer:
563BC

Question 13.
Match the items in Column A with the items in Column B.

Answer:

Question 14.

Answer:

Question 15.
Where is Sanchi Stupa located? What are its special features?
Answer:
The Sanchi Stupa is located on a hill in a small village called Sanchi Kanakera. This place is 20 miles north-east of Bhopal, the capital of Madhya Pradesh. Sanchi Stupa has different constructions and on the whole, it looks like a crown. Here we can see a temple built in the 5^th century BC and many other historical monuments and also a huge mound. The Sanchi Stupa was built by Asoka in the 3^rd century BC. During the time of the Sungas (183-72 BC), this was further developed.

Question 16.
Who are the ones who tried to take away the eastern gate of Sanchi? Why?
Answer:
The Sanchi Stupa was discovered in 1818. Europeans of the 19^th century were greatly interested in this – Stupa. The French wanted to exhibit the eastern gate of Sanchi in a museum in France. They tried to get permission from Shajahan Begum, the ruler of Bhopal. But they failed in their attempts. Some English people. also tried such methods. In the end, both the French and the English had to satisfy themselves with the plaster cast of the Stupa.

Question 17.
Who protected the Sanchi Stupa? Write the names of two Patrons.
Answer:
Shajahan Begum and her successor Sultan Jahan Begum protected the Stupa. They spent a lot of money in the maintenance of this ancient monument. Sultan (This is just a name and not a position) Jahan Begum (1901-1926) took great interest in the matters related to Sanchi.

She donated money to build a museum and a guest house there. It was by staying in this guest house, John Marshal wrote volumes about Sanchi. To publish the writings of John Marshal also, Jahan Begum sanctioned money. John marshal dedicated his books to Sultan Jahan Begum.

1. The protection and maintenance of the Sanchi monuments were possible because of the discretion and foresight of the rulers of Bhopal.
2. It was a great fortune that they were made safe from the greedy eyes of railway contractors, builders and the Europeans who wanted to take them away to Europe.
3. Sanchi is one of the most important Buddhist centres in India. The discovery of this completely upset our earlier concepts and understanding of Buddhism, This place is now under the protection of the Archaeological Survey of India.

Question 18.
Make a list of the famous thinkers that lived in the 6^th century BC.
Answer:
The 6^th century BC was a turning point in world history. In many parts of the world there were different philosophers that were contributing to human thought and understanding. In Iran Zaratushtra, In China Confucius, in Greece Socrates, Plato and Aristotle, in India Mahavira and Gautama Buddha -all these people lived in this period.

Question 19.
Kings conducted big Yagas. Explain them.
Answer:
In the beginning, yagas were conducted in large groups for the entire people. But from 1000 to 500 BC, yagas were conducted privately by householders for the prosperity of their family or.clan. But great yagas like Rajasuyam and Ashwamedhom were conducted only by kings and chiefs.

1. The yagas and rituals lost their earlier simplicity and purity. They became more noisy, showy, expensive and even violent. Such yagas were unaffordable by, ordinary people.
2. With the increase in the yagas and rituals, the importance and prestige of Brahmins began to increase. Things like yagas became the monopoly of Brahmins. They misused their position to exploit people.

Question 20.
The travel of Siddhartha outside the palace utterly changed his life. Explain.
Answer:
The real name of Buddha was Siddhartha. He was the son of Suddhodana, the head of the Sakya Tribe. Siddhartha was born in Lumbini near Kapilavastu, in 563 BC. He showed much interest in religious matters even when he was very young.

He married his relative Yasodhara early and they had a son named Rahulan. One day the chariot driver took Siddhartha to the world outside the palace. This changed his life. He saw 4 big ‘sights’ – an old man, a sick person, a dead body and a sanyasi (ascetic).

These sights upset Siddhartha. He became aware of the mortality of man. He realized that the body becomes weaker and weaker and then it dies. The ascetic he met was sick and old but the joy and peace in him surprised Siddhartha. He then decided to follow the path of the ascetic. Soon he left the palace seeking the Ultimate Truth. This incident in the life of Buddha is known as the ‘Great Renunciation’.

To seek the Ultimate Truth, Buddha tried different things. He even tried to torture his body till he«was about to die. Then he abandoned such extreme measures, and sat under a Bodhi tree, immersed in meditation. He then received Enlightenment. From then he was known as Buddha (One who is endowed with Wisdom or Enlightenment) orTathagathan (One who has gained the Truth).

1. Buddha made his first preaching (Dharmopadesam) in Saranath. Here he spoke to five ascetics whom he knew before. This preaching is known as ‘Dharma Chakra Pravarthanam’. These five ascetics became his first disciples.
2. The rest of his life Buddha taught about Dharma or the true way of life. He died in his 80^th year, in 486 BC at Kushinagari. His mortal remains were buried in 8 different places and it is believed that in all those places Stupas were built.

Question 21.
What are the basic principles of Buddhism?
Answer:
The basis of Buddhism is Four Arya (Noble) Truths with Ashtangamarga. The 4 Noble Truths Buddha taught are:

1. The world is a sorrowful place.
2. Desires are the cause of sorrow.
3. If we deny our desires, we can avoid sorrow.
4. By following the Ashtanga Marga, you can overcome sorrow.

The ashtanga margas are: right word, right deed, right life, right efforts, right memory, right view, right decision and right meditation.

Question 22.
Explain the structural working of Buddhism. Do you think that the Buddhist Sangha worked in a democratic manner? Justify.
Answer:
The disciples of Buddha belonged to different social classes. There were kings, rich people, and householders among his disciples. There were also labourers, artisans and even slaves in the group. Inside the Sangha all were equal. Once a person becomes a Bikhshu or Bikshuni, his/her previous position did not matter.

The bhikhus and bikhshunis were required to follow the Sangha rules. All these rules are explained in ‘Viriaya Pitaka’. The rules were made in such a way that they would help people to come away from their luxurious lifestyles and live in a simple way. The Sangha followed’ a democratic way.

The internal, working of the Sangha was based on the traditions of the Ganas and Sanghas in the Mahajanapadas. Problems were solved through discussions. If there were differing views, things were settled by vote.

Question 23.
What are Chaitanyas?
Answer:
From the very early times, people used to consider some places as very holy. These places had some special features. There were some rare trees or rocks there. The places were also extremely beautiful. In them there were small kovils or shrines. These places were called Chaitanya’s. Chaitanya came from the word ‘chitha’. In fact, Chaitanya is a prayer hall.

Question 24.
Explain hagiography. What is its role in recreating history?
Answer:
Hagiography is the life history of a religious leader or a saint. To understand the Buddha statues, art historians must be familiar with Buddha’s hagiography. Usually, in a hagiography, the achievements of the saint or leader are praised. They may not be fully true. But they are important, as they give us valuable information regarding the traditions followed by disciples of certain faiths.

Biographical records show that Buddha got his Enlightenment as he was meditating under the Bodhi Tree. In many statues, Buddha is not shown at all. Sometimes he is represented as an empty seat, Stupa, wheel and such symbols.

1. The empty seat is symbolic of Buddha’s meditation.
2. The Stupas symbolize his final days, or death (Mahaparinirvana).
3. The wheel is symbolic of Buddha’s first preaching at Saranath.

Question 25.
In the background of the Sanchi Stupa, describe the making style and structure of the stupas. How do stupas help in the recreation of history?
Answer:
Stupas are found in Chaitanya’s. These are mounds where part of the mortal remains of Buddha or some things he used is buried. They have been made with bricks or stones. They have a lot of story value.

1. Even before the coming of Buddhism, the practice of making stupas was in existence. Later it became attached to Buddhism.
2. Since they are built over the remains of Buddha or the things he used, they are worshipped as a sign of Buddha and Buddhism.

Followers of Buddha built many stupas in different. parts of India. The Buddhist Book “Asokavadana Sishta” says that Emperor Asoka sent the mortal remains of Buddha to all the important towns of his empire and ordered stupas to be built over them. By the 2^nd century BC, many stupas were built. The most famous stupas are in Bharhut, Sanchi, and Saranath. Stupa is a Sanskrit word meaning a heap or mound. In the early times, stupas were in semi-circles.

Later they were known as ‘anda’. Gradually, the structure of the stupas became complex. They now acquired circular and rectangular shapes. Over the andas, they built some kind of balcony. It was called harmika which means ‘sreekovil’. It represents the abode of god. From harmika rose a flag-post, called ‘yashti’. Around this, there were chhatris (umbrellas). Around the mound, a stone wall was constructed separating it from the material world around.

The early stupas in Sanchi and Bharhut were simple. The gates and the fences were looking as if they were made of bamboos or wood. There were four entrance arches to the stupas. These arches were decorated with sculptures. The worshippers entered the stupa from the eastern archway and went round the mound, Later these stupas were adorned with various sculptures and inscriptions. Such decorated stupas can be seen in Amaravati and Shahji-ki-dheri in Peshawar in Pakistan.

Question 26.
Explain the principles of Jainism.
Answer:

• All things in the world have life. Even stones, rocks, and water have life and soul.
• Non-violence is the central principle of Jainism. It taught not to trouble humans, animals, insects and plants.
• The ultimate aim of human life is nirvana or getting moksha.
• Nirvana is the release from birth and rebirth.
• Karma causes birth and rebirth. If one wants to get moksha, his karma should be right. Only through the Triratnas – good knowledge, good action, and good faith-one can acquire moksha.
• To come out of the karma circle, asceticism and meditation are essential. For that worldly life should be given up. The Jain ascetics, both men and women, should take five pledges.
  1. Don’t kill
  2. Don’t steal
  3. Don’t lie
  4. Don’t own property
  5. Practise chastity

Question 27.
Bring out the basic differences between Mahayana and Hinayana.
Answer:
Buddhism was divided into two Mahayarta and Hinayana.

1. Hinayana means lesser vehicle or lesser wheel. Hinayana followed the basic tenets of Buddhism. They followed the old tradition. They continued using Pali to propagate their faith.

2. Mahayana means Great vehicle. They followed new principles and code of conduct. Worshipping the idols of Buddha and the Bodhisatwas became an important part of this group.

3. Mahayana followers looked at Buddha as a savior and worshipped him as a god. They prayed to him for moksha and guidance. Thus piety became the main feature of Mahayana Buddhism.

4. Mahayana followers believed in the concept of Bodhisatwa. Each follower here should try to become a Bodhisatwan. By serving others and performing Doble deeds anybody can become a Bodhisatwan.

5. Mahayana followers worshipped even some famous Bodhisatwans.To propagate Buddhism, Mahayana followers used Sanskrit.

Question 28.
The Stupa in Amaravati was neglected but the one in Sanchi was protected. Why?
Answer:
Amaravati Stupa was discovered before the discovery at Sanchi. But the scholars were not then aware of the importance of preserving the historical monuments. Sanchi was discovered in 1818. Of the 4 doors, three were still intact. The 4^th was lying down. The mound did not have any damage. The Europeans tried take away the doors to London or Paris, but because of the timely interference of the rulers in Bhopal, they were protected. But the ‘Mahachaitanya’ of Amaravati still remains as a small mound. It has lost all its past glory.

Question 29.
Were women allowed into the Buddhist Sangha? Clarify.
Answer:
In the beginning, only men could be members. But later women were also included. It was because of the persuasion by Ananda, who was one of the dearest disciples of Buddha, that Buddha allowed women into the Sangha. They were known as ‘bikhshunis’. The first bikhshuni was the foster mother of Buddha. Her name was Mahaprajapati Gomathy. All bikhshunis were propagators of the religion. They tried hard to become ‘theri’ – respectable women who were entitled to moksha.

Question 30.
Why were the stupas built? What is their importance?
Answer:
Stupas are holy places. These are mounds where part of the mortal remains of Buddha or some things he used is buried. They have been made with bricks or stones. They have a lot of story value.

1. Even before the coming of Buddhism, the practice of making stupas was in existence. Later it became attached to Buddhism.
2. Since they are built over the remains of Buddha or the things he used, they are worshipped as a sign of Buddha and Buddhism.

Followers of Buddha built many stupas in different parts of India. The Buddhist Book “Asokavadana Sishta” says that Emperor Asoka sent the mortal remains of Buddha in all the important towns of his empire and ordered stupas to be built over them. By the 2^nd century BC, many stupas were built. The most famous stupas are in Bharhut, Sanchi and Saranath.

Question 31.
Do you think the stupas were built from the donations received from people? Justify.
Answer:
On the pillars and bars of the stupas, there are many inscriptions. These inscriptions record that the stupas were built with the donations from people. From a different sections of the society, funds came.

1. Some donations came from kings like Satavahanan.
2. Guilds also gave donations. It was the artisans who made sculptures with ivory that gave the money to make a door in Sanchi.
3. Ordinary men and women also gave donations, their names, profession, birthplace, and names of their relatives are inscribed on the stones.
4. Bhikshus and Bikshunis also gave their contributions to building the stupas.

Question 32.
Describe the structure and style of making of the stupas.
Answer:
Stupa is a Sanskrit word meaning a heap or mound. In the early times, stupas were in semi-circles. Later they were known as ‘anda’. Gradually, the structure of the stupas became complex. They now acquired circular and rectangular shapes. Over the andas, they built some kind of balcony.

It was called harmika which means ‘sreekovil’. It represents the abode of god. From harmika rose a flag-post, called ‘yashti’. Around this, there were chhatris (umbrellas). Around the mound, a stone wall was constructed separating it from the material world around.

The early stupas in Sanchi and Bharhut were simple. The gates and the fences were looking as if they were made of bamboos or wood. There were four entrance arches to the stupas. These arches. were decorated with sculptures. The worshippers entered the stupa from the eastern archway arid went round the mound, Later these stupas were adorned with various sculptures and inscriptions. Such decorated stupas can be seen in Amaravati and Shahji-ki-dheri in Peshawar in Pakistan.

Question 33.
Why did Buddhism become popular? To which all countries did it spread?
Answer:
Even during Buddha’s lifetime and also after his death Buddhism began to grow popular. It spread into China, Japan, Burma, Sri Lanka, Mangolia and Tibet. The quickly changing social environment and the dissatisfaction of people with the existing religious practices attracted them to Buddhism. The following were the additional reasons:

1. Buddhism gave preference to values and conduct more than to birth. It rejected the caste system.
2. It stressed compassion, especially to the children and the destitute.
3. Its principles were easily understandable.
4. Buddha used Pali, the language of the common people, to propagate his religion. It increased its popularity.
5. It got the support of kings like Asoka, Kanishka, and Harsha.
6. The working of the Buddhist Sanghas also helped in increasing its popularity.

Question 34.
In ancient Hindu Religion there are two Traditions. What are they? What are their salient features?
Answer:
The two traditions are Vaishnava religion and Saiva religion.

1. Vaishnavas worshipped Vishnu as the main god. Saivas worshipped Siva. In their worship piety was the main factor. Piety is the love and dedication the worshipper shows his god.

2.  In Vaishnava religion, the followers accepted the ten avatars of Vishnu. The Vaishnavites believed that whenever the world was threatened by immoral powers with violence and destruction, Vishnu appeared as a new avatar to save the believers.

3. Different avatars became popular in different parts of the country. Local deities were also viewed as Vishnu’s avatar. It was a way to make a unified religious tradition. In different sculptures, Vishnu appeared in different forms.

Question 35.
Find out the relation between the items in A and complete the blank in B accordingly.

1.a) Mahayanam – Big wheel
b) Hinayanam – …………

2.a) Jainism-Triratnas
b) Buddhism – ………..

3.a) Mahavira – Kuntagramam
b) Buddha – ……….
Answer:
1. small wheel
2. Ashtangamangas
3. Lumbini

Question 36.
The 6^th century BC was a period of social revolutions in India. On the basis of this statement, explain the origin of Buddhism and Jainism.
Answer:
Areas to be considered:

1. Yaga tradition
2. Brahmin authority
3. New Economic system
4. Fresh questions
5. Discussions and Talks
6. Sacrifices and Debates

The 6^th century BC was a turning point in world history. Many philosophers were found in different parts of the world. In Iran Zaratushtra, In China Confucius, in Greece Socrates, Plato and Aristotle, in India Mahavira and Gautama Buddha -all these people lived in this period.

1. They tried to find out the mysteries of existence.
2. They tried to find the relations between man and the universe.
3. They tried to analyze the social and economic happenings of the time.

In India, the 6^th century BC was a period of social revolution. In the Ganges valley, new Empires and cities came up. Social and economic life of the people was changing in various ways. These changes caused many religions to come up. The most important of them were Jainism and Buddhism. Let’s see the causes for their rise.

Sacrificial Tradition: Even before the coming of Jainism and Buddhism, different philosophical concepts and religious traditions were in existence. One of them was the Veda tradition. We know things about that period from Rigveda, which was collected between 1500 and 1000 BC.

Rigveda is a collection of hymns praising gods like Fire, Indra, and Soman. These hymns were recited during the sacrifices (Yagas) which were performed by the people to have health, children, cattle wealth and long life.

In the beginning, yagas were conducted in large groups for the entire people. But from 1000 to 500 BC, yagas were conducted privately by householders for the prosperity of their family or clan. But great yagas like Rajasuyam and Ashwamedhom were conducted only by kings and chiefs.

The yagas and rituals lost their earlier simplicity and purity. They became more noisy, showy, expensive and even violent. Such yagas were unaffordable by ordinary people. With the increase in the yagas and rituals, the importance and prestige of Brahmins began to increase. Things like yagas became the monopoly of Brahmins. They misused their position to exploit people.

The Problems of Jati and Language: In the post-Veda period the society was divided into 4 Varnas. It caused a lot of conflicts in the society. Brahmins claimed the highest status. They had special rights. They were exempted from taxes and punishment. The Kshatriyas objected to this. Since Mahavira and Buddha were Kshatriyas, they too were against this Brahmin domination.

Vaisyas and Sudras opposed the authority of the higher Varnas. Although the Vaisyas had money and power, their position was lower than the Brahmins and Kshatriyas. Naturally they welcomed the new religions.

All the Vedic books were written in Sanskrit. So, most of the people did not understand anything. The incantations for yagas and rituals were recited in Sanskrit. People repeated them without knowing what they said. Mahavira and Buddha propagated their religions in Pali and Prakrit. So people accepted them easily.

The New Economic System: The growth of the agricultural economy helped the new religions to develop. The use of iron made it possible to clear forests and make bigger farms. Agricultural technologies also became better. The development of agriculture increased the demand for cattle, as bullocks were used for ploughing the farms.

Brahmins killed a lot of cattle for various sacrifices and therefore there was a reduction in the cattle wealth. Priestly sacrifices of animals became an obstacle for agriculture. Naturally, people welcomed the new religions which advocated non-violence.

New Questions: The philosophical questions in the Upanishads also made people unhappy. The Upanishads say that people were interested in knowing the essence of life, the possibility of life after death, rebirth, etc. Issues like the relation of karma with rebirth caused a lot of heated debates. People were interested in finding out the Ultimate Truth.

Many people even doubted if there is anything called the Ultimate Truth. They also doubted the importance of Veda tradition. Debates and Discussions: We get some idea about the debates and discussions of those times from the Buddhist books. There were some 64 different kinds of ideological streams.

Religious teachers travelled across the country and discussed matters with the common people. They tried to impress upon the people with the importance of their thinking. People also discussed and debated these matters. These discussions were conducted in some special tents with tapering tops called ‘kudagarasala’ or in groves where the bikshus stayed during their journeys. If one philosopher defeated another one in a debate, the followers of the defeated one would follow the winning philosopher. Therefore the support for a particular stream would increase or decrease fast.

People like Mahavira and Buddha questioned the authenticity of the Vedas. They gave importance to personal actions. They asked the people, men and women, to make efforts to be free from the worries and anxieties of this world. Their attitude was quite different from the attitude of the Brahmins who gave importance to one’s birth and not his way of life.

Question 37.
Write an essay defining the principles of Buddhism, Buddha Sangha and the Spread of Buddhism.
Answer:
It is from stories that we learn about the principles of Buddhism, especially from “Suttapitaka”. Some of the stories here describe the miraculous powers of Buddha, There are also stories which speak highly of his wisdom, logic and sense of reality. These stories point out that without showing any miracles, he tried to teach people things logically.

For example there is this story. A mother whose son had died came to Buddha asking him to bring her dead son back to life. He did not perform any miracle of raising the boy from death. But he convinced the mother about the inevitability of death.

All these stories are written in Pali, the language of the common people. So, people could understand them easily. In his first preaching at Saranath we can see the important principles of Buddhism.

The world continuously changes. There is nothing permanent or immortal in it. There is no soul in it. In short the world is without eternity and without soul. The basis of Buddhism is Four Noble Truths (Arya Satyas) with Ashtangamarga. The Noble Truths are:

1. The world is a sorrowful place.
2. Desires are the cause of sorrow.
3. If we deny our desires, we can avoid sorrow.
4. By following the Ashtanga Maiga, you can overcome sorrow.

The ashtanga margas are: right word, right deed, right life, right efforts, right memory, right view, right decision and right meditation.

Followers of Buddha: For his ascetics Buddha made an organization called ‘Sangha’. Their main duty was preaching or dharmopadesa. They lived a simple life keeping only the basic necessities. They had a small bowl for taking alms. Since they lived with the alms they received they were known as ‘bikshus’. Initially there were only men. But because of the influence of Ananda, a favourite disciple of Buddha, women also were enrolled. They were called bikshunis. The first bikshuni was Buddha’s foster mother, Mahaprajapati Gomathy. All bikshunis wanted to be ‘theri’, respectable women who have got moksha.

The disciples of Buddha belonged to different social classes. There were kings, rich people, and householders among his disciples. There were also labourers, artisans and even slaves in the group. Inside the Sangha all were equal. Once a person becomes a Bikhshu or Bikshuni, his/her previous position did not matter.

The bikhshus and bikhshunis were required to follow the Sangha rules. All these rules are explained in ‘Vinaya Pitaka’. The rules were made in such a way that they would help people to come away from their luxurious lifestyles and live in a simple way. The Sangha followed a democratic way. The internal working of the Sangha was based on the traditions of the Ganas and Sanghas in the Mahajanapadas. Problems were solved through discussions. If there were differing views, things were settled by vote.

The Spread of Buddhism: Even during Buddha’s lifetime and also after his death Buddhism began to grow popular. It spread into China, Japan, Burma, Sri Lanka, Mangolia and Tibet. The quickly changing social environment and the dissatisfaction of people with the existing religious practices attracted them to Buddhism. The following were the additional reasons:

1. Buddhism gave preference to values and conduct more than to birth. It rejected the caste system.
2. It stressed compassion, especially to the children and the destitute.
3. Its principles were easily understandable.
4. Buddha used Pali, the language of the common people, to propagate his religion. It increased its popularity.
5. It got the support of kings like Asoka, Kanishka, and Harsha.
6. The working of the Buddhist Sanghas also helped in increasing its popularity.

Question 38.
What are Stupas? Prepare a note on them.
Answer:
Stupas are holy places. These are mounds where part of the mortal remains of Buddha or some things he used is buried. They have been made with bricks or stones. They have a lot of story value.

1. Even before the coming of Buddhism, the practice of making stupas was in existence. Later it became attached to Buddhism.
2. Since they are built over the remains of Buddha or the things he used, they are worshipped as a sign of Buddha and Buddhism.

Followers of Buddha built many stupas in different parts of India. The Buddhist Book “Asokavadana Sishta” says that Emperor Asoka sent the mortal remains of Buddha in all the important towns of his empire and ordered stupas to be built over them. By the 2^nd century BC, many stupas were built. The most famous stupas are in Bharhut, Sanchi and Saranath.

Stupa is a Sanskrit word meaning a heap or mound. In the early times, stupas were in semi-circles. Later they were known as ‘anda’. Gradually, the structure of the stupas became complex. They now acquired circular and rectangular shapes. Over the andas, they built some kind of balcony. It was called harmika which means ‘sreekovil’. It represents the abode of god. From harmika rose a flag-post, called ‘yashti’. Around this there were chhatris (umbrellas). Around the mound, a stone wall was constructed separating it from the material world around. The early stupas in Sanchi and Bharhut were simple.

The gates and the fences were looking as if they were made of bamboos or wood. There were four entrance arches to the stupas. These arches were decorated with sculptures. The worshippers entered the stupa from the eastern archway and went round the mound, Later these stupas were adorned with various sculptures and inscriptions. Such decorated stupas can be seen in Amaravati and Shahji-ki-dheri in Peshawar in Pakistan.

You can Download Kerala: Towards Modernity Questions and Answers, Notes, Plus Two History Chapter Wise Questions and Answers Kerala Chapter 15 help you to revise complete Syllabus and score more marks in your examinations.

Kerala Plus Two History Chapter Wise Questions and Answers Chapter 15 Kerala: Towards Modernity

Question 1.
The region in Kerala which was under the direct rule of the British.
Answer:
Malabar

Question 2.
The first book printed entirely in Malayalam?
Answer:
Samkshepavedantham

Question 3.
The person who prepared the first Malayalam Dictionary (Sabdakosam)?
Answer:
Amos Pathiri

Question 4.
The Founder of Samatwa Samajam?
Answer:
Vaikunta Warrier

Question 5.
The Founder of Sadhu Jana Paripalana Sangham?
Answer:
Ayyankali

Question 6.
The founder of Atmavidya Sangham?
Answer:
Vagbhatanandan

Question 7.
The leader who led the ‘Savarna Jadha’?
Answer:
Mannath Padmanabhan

Question 8.
Explain the growth in plantation crops in Kerala during the colonial period.
Answer:
An important change that happened during the colonial period in the economic system of Kerala is the growth in plantation crops. Europeans took the initiative to start new plantations and invest capital in them. The main plantations crops were tea, coffee, rubber, and cardamom. Plantations crops proved more successful in Travancore than in Malabar. There were some reasons for that. The soil and high land of Travancore were better than those of Malabar. Therefore plantations crops developed fast in Travancore. This helped the British to earn a lot of wealth. The tax collection system in Malabar was not good enough.

Question 9.
Point out the role played by missionaries in the modernization of Kerala and in its education.
Answer:
An important driving force behind the growth of Kerala Was its education. The contributions made by missionaries in this field are highly valuable. They played a big role in expanding education. In the first decade of the 19th century, the London Mission Society (LMS) and Church Mission Society (CMS) started working in Travancore.

Rev. Mead was a missionary of CMS, who devoted his entire life in expanding education here. In 1817 the CMS College and a seminary were founded at Kottayam. To encourage women’s education, the missionaries established a grammar school and other schools.

The first school in Kochi was established in 1818 in Mattanchery. A missionary named Rev. Dowson was its founder.

At the same time, Rev Twinkle Tab, a Spanish Missionary in the Salvation Army founded English schools in the southern parts, including Nagercoil.

It was Basil Evangelical Mission (BEM) that spread education in Malabar. In 1848, they established a primary school in Kallai and in 1856, another school at Thalassery.

The contributions made by the Christian missionaries encouraged the governments of Kerala to take up education more seriously. In 1817, the ruler of Travancore, Gauri Parvati Bai, started free, compulsory primary education. In many areas of Travancore, schools were established. In 1839, during the reign of Swathi Thirunal, the first English school was begun. Another school was started in Thalassery.

Question 10.
Make a list of reforms that were brought about in the three regions of Kerala.
Answer:
Malabar

• District and Provincial courts were established.
• A chain of roads was made.
• In Ancharakandi, a spice garden was established.
• Many cloth and tile factories were founded.
• Kozhikode, Thalassery, Kannur Municipalities came into existence.
• Railway link was established with other areas of the country.
• In Nilambur a teak grove was established.
• To bring timber, a canal was made (e.g. Kanoli Canal).
• Timber business was encouraged.

Kochi

• Lower Courts and Huzur Courts were founded.
• All important Devaswoms were brought under the government.
• In 1845, slavery was banned.
• The survey of the land was made and taxes were fixed.
• Railway lines were made.
• Established Health, Agriculture and Fisheries departments.
• Kochi Tenant (Leasing) Law was passed.
• A Staff Selection Board was established.

Travancore

• Owners of land were given ‘pattayams’ showing details of the land.
• Slavery was banned in 1812.
• Renewed judiciary by founding 5 district courts and 1 Appeal Court.
• In 1811, the administration of Dewaswoms was taken over by the Government.
• Improved coinage, communication, agriculture and trade.
• Banned feudal conventions like “talavari” and “Uzhiyam”.
• In 1888, a Law-Making Council with 8 members was formed.
• Founded, many factories, electrification schemes, canals and post office?

Question 11.
The British brought some changes in the laws of Kerala. Find them out.
Answer:
In the system of law that the British brought, there were Western legal thoughts and concepts. They founded a chain of civil and criminal courts. They made sure that principles like the Rule of Law and Equality before Law were enforced. They also made a united legal code that included the laws of the land.

Question 12.
What made Pazhassiraja fight against the British? Write about the various stages of the Pazhassi Revolt.
Answer:
The Pazhassi Revolt was one of the most significant revolts in South India against the British. The British had established their authority over Malabar. Their wrong attitude to justice caused the Revolt. Keralavarma Pazhassiraja was a member of the Kottayam Dynasty of Malabar. In the beginning, he was in friendly terms with the British. In the Mysore wars, he even helped them. As a reward for his help, the British granted him the right to collect taxes from people.

But when Malabar came under their authority, the British forgot this promise. The right to collect taxes was given to an uncle of Pazhassi, the King of Kurumbanad. This King charged the people heavy taxes and used very cruel methods to get the money from them. It was in this context that Pazhassi rebelled against the British.

There were two stages in the Pazhassi Revolt. The 1st stage is from 1793 to 1797. Pazhassi started his revolt by preventing the tax collection for the British. Pazhasi’s army consisted of Muslim and Nair farmers and members of Kurichi tribe. It strongly withstood the attacks by the Company’s army. Pazhassi ‘ requested the help of Mysore to drive away the British from Wayanad. The British army was continuously defeated and in 1797, it withdrew from Wayanad, making an agreement with Pazhassi. With this, the first stage ended. The 2^nd stage of the Revolt started in 1800.

The reason was the move of the British to take over Wayanad. With the help of the Kurichis and Kurumbars in his army, Pazhassi withstood the attacks. Finally, Wellesley defeated Pazhassi in a bitter battle. Pazhassi still continued his resistance. But an army under Thomas Harvey Bebar, a sub-collector of Thalassery, defeated Pazhassi on 30 November 1805, In the battle, Pazhassi lost his life.

Question 13.
There were strong uprisings against the British in Travancore and Kochi. In the context of this statement, describe the anti-colonial activities of Veluthampi Dalava and Paliathacchan.
Answer:
After occupying Malabar, the attention of the British turned to Kochi and Travancore. They tried to establish their political and commercial interests in these places. In 1800, the Company appointed Col. Macaulay as the Resident of Travancore and Kochi. Macaulay started controlling the internal affairs of these native states. By this, the rulers lost their sovereignty.

Veluthampi was the chief minister (Dalawa) of Travancore. In 1805, the British signed a friendship treaty with Travancore. Through this, the Resident got the power to interfere in the internal affairs of the state, which lost its political freedom. He insisted that the tribute which the state owed to the Company should be paid within a certain time, without giving any consideration to the financial difficulties facing the state. One man named Mathu Tharakan owed a lot of money to the state as tax arrears. Velu Thampi Dalawa ordered to confiscate his property. But Macaulay interfered and canceled the order of the Dalawa. All these incidents prompted the Dalawa to embark on an armed conflict against the Company.

Paliathacchan was the Prime Minister of Kochi. He had enmity with Macaulay. Veluthampi Dalawa made a secret agreement with Paliathacchan. They also secretly contacted the French in Mauritius and the Zamorin of Kozhikode and requested them to give their support in their fight against the Company. In 1808 the combined armies of Travancore and Kochi attacked the residence of Macaulay in Kochi. The Resident escaped in a British ship.

As the revolt was in progress the Dalawa reached Kundara. He issued a proclamation on 11 January 1809 asking the people to join him against the British. This is called ‘Kundara Proclamation’ (Kundara Vilambaram). It is considered as an important document showing the fight of South India against colonization.

The British hit back. They attacked Kochi. Paliathacchan withdrew from the revolt by signing a treaty with the British. The British persuaded the Travancore King to remove Velu Thampi from his post. Unnini Thampi became the new Dalawa. The new Dalawa asked the police, to arrest Velu Thampi. A reward was declared for catching him. Velu Thampi took refuge in a house at Mannadi. When the combined forces of the British and Travancore surrounded the house, Velu Thampi committed suicide. He did not want to be caught alive and insulted. With this, the heroic resistance against the British ended in Travancore.

Question 14.
Kerala witnessed a silent but comprehensive social revolution in the 19th and 20th centuries. Evaluate the Social Reformation Movements in Kerala in the context of this statement.
Answer:
In the 19^th century, in Kerala, there were many religious superstitions, rituals, and conventions. There were also social injustices and economic injustices.
The Feudal lords suppressed the farmers. The Upper Castes ill-treated the lower castes. This made the life of poor people miserable. There were so many illogical and even foolish practices related to menstruation, marriage, pregnancy, and death. Slavery also existed here.

• The Kerala Brahmins received a lot of privileges.
• The lower caste people did not have a good position
  in society. The Upper Caste people controlled their modes of dress, freedom to travel and entry into temples.
• There were untouchability and pollution rules. In Travancore and Kochi, government jobs were not given to people of lower classes.

It is in this social background that the Social Reformers started their fight against the ills of society. Although all-India Movements like Arya Samajam and Theosophical Society had their branches in Kerala, their influence was very little here. Here the social revolution was the result of local Movements. Here are some Social Reformists that worked in Kerala in the 19^th and 20^th centuries.

Vaikunda Swamikal: He was bom in 1808, in the . village called Sastamkotta Vila near Kanyakumari. He started Samatwa Samajam’.

He published: ‘AkilattirattuAmmanai’and ‘Arul Nool’.

Reforms:

• For the first time, he started ‘Kannadi Prathishta’ in South India.
• His faith was called the way of the father (“Ayyavazhi”).
• He objected to all kinds of discrimination and stood for social equality.
• He objected to priesthood, idol worship, and animal sacrifice. He worked for the freedom of the lower castes and the welfare of women.

Sri Narayana Guru: Hewas born in the village of Chempazhanthi in Thiruvananthapuram district, in 1854. He founded the Sri Narayana Dharma Paripalana Yogam.

He published: “Atmopadesa Sathakam”, “Daiva Sathakam”. “Darsanamala”, “ Siva Sathakam” and “Navamanjari”.

Reforms:
Worked for the ending of superstitions and caste discriminations. He encouraged people to take up Western education, trade, and business enterprises.
He made the famous slogan “One Jati, One Religion, One God, for Man”.
He raised his voice against the control by Upper Castes. Shocking the conservatives, he did ‘Siva Pratishta’andAruvipuram.

Chattambi Swamikal: He was born in 1853 at the village of Kollur in Trivandum district. He published ‘Prachina Malayalam’, ‘Adibhasha’ and ‘Vedadikara Nirupanam’.

Reforms:

• He objected Jati and other illogical social rituals.
• He challenged the monopoly of Brahmins to study Vedas.
• Objected to the animal sacrifices in temples.
• He contributed a lot to Malayalam Literature and language.

Ayyankali : He was bdrn in 1863 at Venganur in Trivandum. His Organization was Sadhu Jana Paripalana Sangham. ‘

Reforms:

• He fought for freedom to travel and education for the lower classes.
• He opposed the Jati System. He organized labour protests and agriculture boycotts to get lower-class students admission in public schools.
• Against the restrictions placed on the mode of dress by lower-class people, he organized the ‘Kallumala Protest’. He asked people to break and throw away the. Kallumala’.

Vakkom Abulkhader Moulavi: He was born in 1873, at Vakkom in Chirayinkeezhu.taluk. He made the Travancore Muslim Mahajana Sabha.

He published: Swadesabhimani (edited by K. Ramakrishna Pillai), Al-Islam (An Arabic-Malayalam Magazine).

Reforms:

• He is the architect of the modernization of Kerala Muslims. He asked the Muslims to give up all anti- Islamic rituals.
• He asked the Muslims to get a Western education and to take part in Movements for development.
• He was the founder and owner of Swadeshabhimani Newspaper.

Vagbhatanandan: Hewas born at Patyam in 1885. He founded ‘Atmavidya Sangham’. He published Abhinava Keralam (Magazine), Atmavidya Kahalam (Journal), Sivayogavilasam (Magazine).

Reforms:

• Acknowledged the right of the lower classes to enter temples.
• Showed interest in the economic progress of the lower classes,
• He took active interest in Agricultural Movements.
• He opposed Jati and idol worship. He encouraged Yuktichintha and critical thinking. He was interested in prohibition (of alcohol).

Mar Kuriakose Elias Chavara : He was born in 1805, in the village Kainakari in Kuttanad.

He published: ‘Atmanuthapam’, “Idayariatakangal’, ‘Dhyanasallapangal’ and ‘Nalagamangal’.

Reforms:

• He founded many schools in Central Kerala. He encouraged Sanskrit education. He opened a Sanskrit school at Mannanam, in 1846.
• The founded orphanages for the poor and old people.
• He encouraged the education of dalits. He funded two schools for them.
• He started St. Joseph’s Printing press at Mannanam.
  It was the first indigenous printing press in Kerala.

V.T. Bhattathirippad: He was born in 1896 at Mezhathur.

He published: “Adukkalayil Ninnum Arangathekku” and “Kannirum Kinavum”.

Reforms:

• He fought against the discrimination against the Namboodiri women and widows who had to suffer a lot because of insults and ostracism.
• He opposed dowry and the marrying of young girls to old men.

Question 15.
Women also made a lot of contributions to the Social Reformation Movements of Kerala. Explain with examples.
Answer:
Women have given priceless contributions to the Social Reformation Movements of Kerala. Parvati Nenminimangalam, Arya Pallam, Sarada Amrnal, K.C. Narayani Amma Kalikkutty Asatty etc. did a lot to awaken women and raise their social status. They also worked hard for the removal of social evils that plagued the Kerala society. They helped in the removal of the Jati system, increased women’s education, did a lot for women empowerment and social justice, the prosperity of labourers and farmers, thinking with reason, use of public space and the uplifting of the Dalit community.

Question 16.
Describe the fight for a democratic society in Kerala and how the Shanar Agitation (Channar Lahala), Vaikom Satyagraha and Guruvayur Satyagraha helped in that fight.
Answer:
There were many social evils in Kerala. There was control based on taste. Even basic human rights were denied to some castes. Human dignity did not mean anything to the Upper Classes. Against such injustice, some popular movements worked hard. Here are some of the most important movements.

Shanar Agitation: This was one of the early fights against social injustice. This took place in Southern Travancore. This is also called ‘Melmundu samara’. Women of the Channar Community were not allowed to cover the upper part of their bodies with any doth or dress. Then, when Col. Monroe was the Diwan, he issued an order allowing the Channar women (Nadar) to wear a dress if they became Christians.
The Channar women were not satisfied with this. They started appearing in the public wearing shawls like women of the Upper Classes. The Upper-Class Hindus did not like it. They attacked the Channar women, who retaliated. Finally on 26 July 1859, the government issued a royal edict removing restrictions on the dressing.

Vaikom Satyagraha: This is the first famous public protest against untouchability. This protest was organized forgetting the right to use the paths near the. Vaikom Temple by lower caste Hindus. The leaders of this Satyagraha were T.K. Madhavan, Mannath Padmanabhan, C.V. Kunjuraman, K. Kelappan, and K.P. Kesava Menon.

An important event connected with the Vaikom Satyagraha is a procession of High Caste Hindus organized by Mannath Padmanabhan. The Procession wenttoTrivandum and met Maharani Sethulaxmi Bai and presented their request to her.

The Vaikom Satyagraha and the Savama Procession (Jatha) helped in forming positive public opinion regarding Temple Entry to all Castes. Finally, Gandhi interfered and the protest was successfully concluded. All the paths, except two, around the Vaikom Temple, were opened for use by all kinds of people.

Guruvayur Satyagraha: This was a milestone in the social reform movement of Kerala. It was a great event against untouchability. This protest was begun with the demand that all Hindus should be allowed to worship in the temple. The Guruvayur temple was under the control of the Kozhikode Zamorin and only Upper Caste Hindus could worship there.

The Satyagraha started on 1 November 1931. K. Kelappan and Mannath Padmanabhan led the protest. Kelappan started a fast unto death in front of the temple.

Some fanatic Upper-Class Hindus attacked volunteers like A.K. Gopalan and P. Krishna Pillai. On 2 October 1932, on the advice of Gandhi, the Satyagraha was ended. An opinion poll was conducted in Ponnani Taluk to find out public opinion about the issue. Most of the people supported temple entry by lower caste Hindus also. Although results did not come immediately, the Satyagraha helped in forming public opinion in favour of Temple Entry by all manners of Hindus.

Question 17.
Agitation against untouchability continued in Kerala even after independence. Explain with examples.
Answer:
Agitation against untouchability had to continue in ‘ Kerala even after independence. Paliyam Satyagraha ‘ was one such agitation:
In Kochi, there were many temples in front of the houses of the Upper Caste Hindus. Lower Caste Hindus were denied entry there. Paliathacchan was the Prime Minister of Kochi. His, house was in Chennamangalam. Lower Caste Hindus tried to walk on the road in front of his house and this; brought about big clashes. It was in these circumstances the Paliam Satyagraha was started. This was done jointly by the organizations like State Praja Mandalam, Communist Party, and S.N.D.P. Yogam.

They started to agitate in front of the Paliam Family to get the street open for all. On 4 December 1947, C. Kesavan inaugurated the Satyagraha. The government used force to suppress the agitation. One of the leaders of the agitation, A.G. Velayudhan, was killed and the Satyagraha was suspended for some time, in March 1948. In April 1948, the government issued orders regarding Temple Entry for all. With this, all could use the public streets.

Question 18.
Discuss the formation of Malayali Being and the United (Aikya) Kerala Movement.
Answer:
The Malayalam language played a big role in the cultural unity of people from Travancore, Kochi, and Malabar. The roots of the Malayan Being based on language and region could be traced to “Leelathilakam”, a grammar book of the 14th century. It talks about a community that speaks Malayalam.

In fact, the concept of ‘Malayali Being’ (Individuality or Personality) was formed at the end of the 19th ‘ century. The spread of modern education was the reason for that. It gave the idea of a region where people spoke the same language.

The Printing technology and the founding of local language newspapers also helped in this concept. There was a practice of appointing outsiders to do the work in Government offices of Kerala. In 1891, a mass petition (memorandum) signed by 10,028 persons was submitted against this practice. It was called the Malayali Memorial. This was a sign of new awareness.

The National Movement gained momentum at the beginning of the 20ttl century. The concept of Malayali Being also grew with this. This concept spread beyond the boundaries of native states of Travancore, Kochi and Malabar and the need for a unified region was felt, In 1921, Kerala Pradesh Congress Committee (KPCC) was formed on the basis of language. It represented people from Travancore, Kochi, and Malabar.

The all-Kerala political meeting under Congress was summoned at Ottappalam in 1921. It was the first meeting in which representatives from Travancore, Kochi, and Malabar jointly participated. The desire for the Malayali Being was expressed in the book titled “Onnekal Kodi Malayalikal” by EMS Namboodiripad.

In April 1947, there was a United Kerala Meeting at Thrissur under the chairmanship of K. Kelappan. It passed a resolution demanding a United Kerala. On 1 July 1949, the State called “Thiru-Kochi” was formed combining Travancore and Kochi. It was an important step for the formation of United Kerala. The dream of a State of Kerala was fulfilled by the State Re-Organizing Committee under Sayed Fasal Ali. It recommended the formation of Kerala State uniting Travancore, Kochi, and Malabar. On 1 November 1956, Kerala State officially came into being.