Chapter 7 – Women, Caste and Reform- Class 8 – Textbook Question and answers

1. What social ideas did the following people support

1. Rammohun Roy

• Social Ideas: Rammohun Roy advocated for the abolition of social evils such as sati (the practice of widow burning) and child marriage. He promoted education for women and believed in the modernization of Indian society through Western education and scientific temper.
• Religious and Cultural Reforms: He founded the Brahmo Samaj, which aimed to reform Hindu society by denouncing idolatry and upholding the ideals of the Upanishads.

2. Dayanand Saraswati

• Social Ideas: He was a staunch critic of idol worship and meaningless rituals. Dayanand Saraswati promoted the return to the Vedas, emphasising rationalism and reasoning.
• Educational and Caste Reforms: He supported education for all, irrespective of caste, and advocated for the upliftment of women and the lower castes. His motto, “Back to the Vedas,” sought to cleanse Hinduism of what he considered later corruptions.

3. Veerasalingam Pantulu

• Social Ideas: He worked extensively for social reforms including the education of women and the remarriage of widows, which were radical ideas for his time.
• Literary Contributions: Pantulu also used literature as a medium to spread social awareness and reform.

4. Jyotirao Phule

• Social Ideas: Phule focused on the plight of the lower castes and untouchables. He was a pioneer in opening schools for girls and the lower castes in the face of upper-caste opposition.
• Advocacy for Lower Castes: He argued that the Aryan invasion had subjugated the original inhabitants of India, leading to the caste system, and promoted the idea of equality among all human beings.

5. Pandita Ramabai

• Social Ideas: Pandita Ramabai was an advocate for the education and empowerment of women, especially widows. She highlighted the plight of Hindu women in society and worked towards their upliftment.
• Reform Movements: She founded a home for widows and supported their education, aiming to make them self-reliant.

6. Periyar E. V. Ramasamy

• Social Ideas: Periyar was known for his radical views on caste and gender equality. He vehemently opposed the caste system and advocated for the rights of backward castes.
• Self-Respect Movement: He founded the Self-Respect Movement to promote self-respect among non-Brahmins and campaigned against Brahminical dominance.

7. Mumtaz Ali

• Social Ideas: Mumtaz Ali was a progressive thinker who reinterpreted Islamic texts to advocate for women’s education and their rights within the Muslim community.
• Literary Contributions: He wrote extensively to encourage education among Muslim women and to argue against conservative interpretations of Islam regarding women’s roles.

8. Ishwarchandra Vidyasagar

• Social Ideas: Vidyasagar was instrumental in promoting widow remarriage through his advocacy and support for the Widow Remarriage Act of 1856. He also worked extensively for women’s education.
• Educational Reforms: He was a key figure in the Bengal Renaissance, pushing for education reform and the establishment of schools for girls.

These reformers were instrumental in pushing for significant changes in Indian society, advocating for education, women’s rights, and the dismantling of the caste system, each from their unique perspectives and within their cultural contexts.

Also Chekc – Key Reformers – Chapter 7 – Women, Caste and Reform – Class 8

2. State whether true or false:

(a) When the British captured Bengal, they framed many new laws to regulate the rules regarding marriage, adoption, inheritance of property, etc.

• False: The British did introduce new laws in Bengal, but these were primarily aimed at restructuring administration and consolidating their control. Regulations regarding marriage, adoption, and inheritance were largely influenced by existing religious and social practices of the communities, which the British often tried to codify based on their interpretations.

(b) Social reformers had to discard the ancient texts in order to argue for reform in social practices.

• False: Many social reformers, such as Raja Ram Mohan Roy and Ishwarchandra Vidyasagar, used ancient texts to support their arguments for reform. They often interpreted these texts to highlight progressive elements that opposed prevailing social injustices like sati and the prohibition of widow remarriage.

(c) Reformers got full support from all sections of the people of the country.

• False: Reformers often faced significant opposition. Many traditionalists and conservative sections of society resisted changes, especially those that challenged deeply entrenched social norms and practices like caste discrimination and the treatment of women.

(d) The Child Marriage Restraint Act was passed in 1829.

• False: The Child Marriage Restraint Act, also known as the Sarda Act, was passed much later in 1929. It aimed to outlaw the marriage of girls below the age of 14 and boys below the age of 18, reflecting growing concerns about child marriage in society.

Also Check – Chapter 7 – Women, Caste and Reform – Class 8 – Simplified History Notes

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

• Use of Ancient Texts for Validation: Reformers like Raja Rammohun Roy and Ishwarchandra Vidyasagar utilised ancient texts to argue for social reforms. They found verses or teachings within these texts that supported more progressive values, particularly regarding women’s rights and the caste system.
• Legitimacy and Persuasion: By referencing sacred texts, reformers lent legitimacy to their causes, making it difficult for orthodox opponents to dismiss their arguments as foreign or anti-religious. This approach was crucial in persuading more conservative segments of society to accept changes like the abolition of Sati and the legalisation of widow remarriage.
• Reinterpreting Texts: Reformers often reinterpreted texts to highlight their inherent messages of equality and justice, which had been overshadowed by prevailing patriarchal and caste-based interpretations. This method helped promote new laws by aligning them with recognized and respected religious teachings.

4. What were the different reasons people had for not sending girls to school?

• Traditional Views on Gender Roles: Many believed that a woman’s place was in the home, and educating them would lead them to neglect their ‘duties’ as wives and mothers. This belief was deeply ingrained and acted as a barrier to female education.
• Fear of Western Influence: There was apprehension that Western-style education would corrupt the morals of girls and lead them away from their traditional values.
• Safety Concerns: Allowing girls to travel to schools, often located outside their immediate neighbourhoods, raised concerns about their safety and societal judgement regarding their modesty and propriety.
• Economic Factors: In many cases, the economic contribution of girls through domestic work or even labour was valued more than education, which was seen as an unnecessary expense.
• Cultural and Superstitious Beliefs: In some regions, there was a superstition that educated girls faced worse marital prospects and could even become widows, which deterred many from sending their daughters to school.

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

Reasons for Attack:

• Religious Conversion: Christian missionaries were often seen as a threat to Hindu and Muslim religious traditions because they actively worked to convert people to Christianity. This was viewed as an attack on local religions and cultures.
• Association with Colonial Rule: Missionaries were sometimes associated with British colonialism, which made them targets of nationalist and anti-colonial sentiments. Their activities were seen as part of the broader agenda of cultural and political dominance.

Support for Missionaries:

• Educational and Healthcare Services: Many people supported missionaries for their contributions to education and healthcare. Missionaries established schools, colleges, and hospitals that served the local population, often providing services not widely available.
• Social Reform Efforts: Some missionaries also took up causes against social evils such as the practice of Sati and child marriage, aligning themselves with Indian reform movements, which garnered support from progressive sections of society.
• Upliftment of Lower Castes: In some cases, missionaries worked for the upliftment of lower caste groups, providing them with educational opportunities and advocating for their rights, which helped in gaining support from these communities.

6. In the British period, what new opportunities opened up for people who came from castes that were regarded as “low”?

• Educational Opportunities: The establishment of mission schools and colleges opened up educational opportunities for lower castes, who were traditionally denied access to learning. Education was a significant step toward social mobility.
• Employment in New Sectors: Industrialization and urbanisation during the British period created new job opportunities in factories, railways, and public works, which were often more accessible to lower castes than traditional roles restricted by caste hierarchies.
• Military and Police Services: Lower caste individuals found opportunities in the British military and police forces, which were more meritocratic compared to traditional caste-based occupations.
• Political Mobilisation: The political environment of the British period allowed lower castes to organise and demand rights. This period saw the rise of many lower-caste leaders who advocated for social reforms and rights for their communities, utilising new political platforms provided by the colonial administration.

7. How did Jyotirao Phule, and other reformers justify their criticism of caste inequality in society?

Jyotirao Phule’s Justification for Criticising Caste Inequality:

• Historical Context: Phule used historical analysis to argue that the lower castes in India were originally the indigenous people who were subjugated by the Aryan invaders. He suggested that the social structure imposed by the Aryans relegated the original inhabitants to lower caste status.
• Social Justice: Phule believed in the principle of social justice, which dictates that all human beings deserve equal rights and opportunities. He argued that the caste system was a barrier to this fundamental right.
• Moral Grounds: By highlighting the moral and ethical concerns associated with caste discrimination, Phule appealed to the human conscience. He emphasised the inhumanity of treating individuals differently based on their birth into a particular caste.
• Use of Religious and Secular Texts: Phule, like many reformers, used religious texts selectively to support his arguments against caste discrimination, while also utilising secular reasoning to appeal to a broader audience.

8. Why did Phule dedicate his book ‘Gulamgiri’ to the American movement to free slaves?

Reasons for Dedication of ‘Gulamgiri’:

• Symbolic Solidarity: Phule dedicated his book ‘Gulamgiri’ (Slavery) to the American movement to free slaves as a gesture of solidarity. He saw parallels between the plight of the Dalits in India and that of African-American slaves in the United States.
• Universal Fight Against Oppression: By dedicating his book to those who fought against slavery in America, Phule aligned the struggle of the Dalits with the global fight against oppression and injustice.
• Inspirational Impact: The success of the abolitionist movement in America served as an inspiration for Phule. He hoped to motivate his readers by showing that systemic change is possible, even against deeply entrenched social evils.
• Drawing International Attention: Phule aimed to draw international attention to the caste-based injustices in India by associating his work with the widely recognized anti-slavery movement in America.

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

Goals of the Temple Entry Movement:

• Equality and Dignity: Ambedkar aimed to challenge and dismantle the deep-rooted caste prejudices that barred “untouchables” from entering Hindu temples. By advocating for temple entry rights, he sought to affirm the dignity and equal status of Dalits in society.
• Symbolic Representation: Gaining entry into temples was a powerful symbol of asserting the right to worship and participate in religious practices from which Dalits had been historically excluded.
• Broad Social Change: This movement was part of a larger effort to reform Hindu society, promoting principles of equality and fighting against caste discrimination. It was meant to highlight the need for broader societal changes beyond mere temple access.

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

Criticism by Jyotirao Phule and Ramaswamy Naicker:

• Focus on Caste and Social Issues: Both Phule and Naicker criticised the national movement for its failure to adequately address the deep-rooted issues of caste discrimination and social inequality. They felt that the movement, led primarily by the upper castes, did not sufficiently represent the interests of the lower castes and was thus incomplete.
• Exclusion from Leadership: They argued that the leadership of the national movement was largely monopolistic and did not make space for the voices of the lower castes. This exclusion led them to question the movement’s ability to deliver true freedom to all sections of society, not just the upper castes.

Contribution to the National Struggle:

• Broadening the Movement: The criticisms raised by Phule and Naicker helped broaden the scope of the national freedom struggle to include social justice and reform as key components. Their advocacy brought attention to the necessity of addressing social inequalities as part of the fight for independence.
• Mobilisation of Lower Castes: Their efforts mobilised lower caste individuals who might otherwise have remained disengaged from the national movement. By highlighting the plight of these communities, they ensured that the independence struggle also included a fight for social equality.
• Influence on Future Leaders: Their critique and their focus on social reform influenced future leaders of India, including Dr. B.R. Ambedkar, who took forward the fight against caste discrimination. This laid the groundwork for the constitutional rights and protections that were later enshrined in independent India.