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Composite nationalism posits that the Indian nation is a collective entity formed by individuals of varied ethnicities, cultures, and faiths, all united as members of one nation.
Answer: True
Composite nationalism defines the Indian nation as a collective entity comprising individuals of diverse backgrounds, united as members of a single nation, transcending individual religious traditions.
Composite nationalism primarily defines the Indian nation based on a shared religious tradition, with other diversities being secondary.
Answer: False
Composite nationalism explicitly teaches that nationalism in India cannot be defined by religion, asserting that national identity transcends religious differences.
Composite nationalism teaches that while individuals can maintain their distinct religious traditions, their shared identity as members of the Indian nation transcends these religious differences.
Answer: True
The concept emphasizes that individuals can preserve their distinct religious traditions while their shared identity as members of the Indian nation remains paramount and transcends religious distinctions.
According to composite nationalism, religious identity is the primary determinant of an individual's membership in the Indian nation.
Answer: False
Composite nationalism explicitly states that nationalism in India cannot be defined by religion, and national identity transcends religious differences, making religious identity not the primary determinant.
Composite nationalism suggests that before British colonial rule, there was no inherent animosity between people of different religious faiths in the Indian subcontinent.
Answer: True
Composite nationalism maintains that prior to British colonial rule, no inherent enmity existed between different religious faiths in the subcontinent, viewing any divisions as artificial.
Composite nationalism argues that deep-seated religious enmities existed in India long before the British arrived, which the British then exploited.
Answer: False
Composite nationalism contends that before British arrival, there was no inherent enmity between religious faiths, and observed divisions are considered artificial, not deep-seated and pre-existing.
The primary argument of composite nationalism is that a nation in India cannot be defined by religion, but rather by the collective identity of diverse peoples united as one Indian nation.
Answer: True
The primary argument of composite nationalism is that the Indian nation is defined by the collective identity of diverse peoples, not by religion, uniting them as one nation.
Composite nationalism primarily argues that the Indian nation should be defined by a dominant religious group, with other groups having secondary status.
Answer: False
Composite nationalism argues that the Indian nation cannot be defined by religion and that national identity transcends religious differences, thus rejecting the idea of a dominant religious group.
Which of the following best describes the fundamental concept of composite nationalism?
Answer: It asserts that the Indian nation is formed by people of diverse backgrounds, united as one nation despite individual religious traditions.
Composite nationalism defines the Indian nation as a collective entity of diverse peoples, united as one nation, where national identity transcends individual religious traditions.
How does composite nationalism view the role of religion in defining Indian national identity?
Answer: It teaches that nationalism in India cannot be defined by religion, and national identity transcends religious differences.
Composite nationalism explicitly states that national identity in India is not defined by religion, and that a shared national identity transcends religious differences.
According to composite nationalism, what was the state of inter-religious relations in the Indian subcontinent before British colonial rule?
Answer: There was no inherent enmity between people of different religious faiths, and divisions are considered artificial.
Composite nationalism maintains that prior to British colonial rule, no inherent animosity existed between different religious faiths, and any observed divisions are considered artificial.
What is the primary argument of composite nationalism regarding the definition of a nation in India?
Answer: A nation cannot be defined by religion, but by the collective identity of diverse peoples.
The primary argument of composite nationalism is that a nation in India is defined by the collective identity of diverse peoples, not by religion.
Composite nationalism asserts that the Indian nation is formed by people of diverse backgrounds. Which of the following is NOT explicitly mentioned as a component of this diversity in the definition?
Answer: Geographic regions
The definition of composite nationalism explicitly mentions diverse ethnicities, cultures, tribes, castes, communities, and faiths, but not 'geographic regions' as a component of this diversity.
What is a core tenet of composite nationalism regarding religious identity in India?
Answer: While individuals maintain distinct religious traditions, their shared Indian national identity transcends these differences.
A core tenet of composite nationalism is that individuals can maintain their distinct religious traditions, but their shared Indian national identity transcends these differences.
According to composite nationalism, what is the nature of divisions observed in Indian society?
Answer: They are artificial and can be overcome by Indian society.
Composite nationalism maintains that divisions observed in Indian society are artificial and can be overcome, asserting that no inherent enmity existed between religious faiths prior to British arrival.
What is the primary argument of composite nationalism concerning the definition of a nation in India?
Answer: A nation cannot be defined by religion, but by the collective identity of diverse peoples.
The primary argument of composite nationalism is that a nation in India is defined by the collective identity of diverse peoples, not by religion.
Bipin Chandra Pal, a prominent Indian nationalist and social reformer, first introduced the concept of composite patriotism in colonial India in 1906.
Answer: True
Bipin Chandra Pal, an Indian nationalist and social reformer, introduced the idea of composite patriotism in colonial India in 1906.
Mahatma Gandhi was the first to propose the idea of composite patriotism in colonial India in 1915, upon his return from South Africa.
Answer: False
Bipin Chandra Pal first introduced the concept of composite patriotism in colonial India in 1906, predating Mahatma Gandhi's return and expansion of the idea.
Bipin Chandra Pal envisioned that various religious groups, including Hindus, Muslims, and Christians, should maintain their distinct religious cultures while collectively striving for freedom from colonial rule.
Answer: True
Bipin Chandra Pal's vision for composite patriotism advocated that diverse religious groups should preserve their distinctive religious cultures while uniting in the struggle for freedom from colonial rule.
Bipin Chandra Pal's vision for composite patriotism required all religious groups to adopt a unified secular culture, abandoning their distinct religious practices for the sake of national unity.
Answer: False
Bipin Chandra Pal's vision for composite patriotism explicitly stated that diverse religious groups should preserve their distinctive religious cultures, not abandon them for a unified secular culture.
Sayyid Jamal al-Din al-Afghani Asadabadi advocated for Hindu-Muslim unity in India to support anti-British movements and achieve independence, prioritizing territorial nationalism over pan-Islamism in the Indian context.
Answer: True
Sayyid Jamal al-Din al-Afghani Asadabadi advocated for Hindu-Muslim unity in India specifically to support anti-British movements and achieve independence, prioritizing territorial nationalism over pan-Islamism in the Indian context.
Sayyid Jamal al-Din al-Afghani Asadabadi prioritized pan-Islamism, advocating for unity between Indian Muslims and foreign Muslims over Hindu-Muslim unity within India.
Answer: False
Sayyid Jamal al-Din al-Afghani Asadabadi prioritized territorial nationalism over pan-Islamism in the Indian context, advocating for Hindu-Muslim unity within India to oppose British rule.
In 1917, Annie Besant promoted composite nationalism by teaching Indian youths to be good adherents of their own religions while also fostering broad tolerance and an enlightened love for their faith, ensuring they remained fundamentally Indian.
Answer: True
Annie Besant promoted composite nationalism by encouraging Indian youths to be devout in their own religions while cultivating broad tolerance and an enlightened love for their faith, thereby remaining fundamentally Indian.
Annie Besant promoted composite nationalism in 1917 by encouraging Indian youth to abandon their specific religious identities in favor of a purely secular national identity.
Answer: False
Annie Besant's promotion of composite nationalism encouraged Indian youths to remain good adherents of their own religions while fostering tolerance, not to abandon their religious identities for a purely secular one.
Who initially proposed the idea of composite patriotism in colonial India and in what year?
Answer: Bipin Chandra Pal in 1906.
Bipin Chandra Pal introduced the concept of composite patriotism in colonial India in 1906.
What was a key aspect of Bipin Chandra Pal's vision for composite patriotism?
Answer: Diverse religious groups should preserve their distinct cultures while uniting to fight colonial rule.
Bipin Chandra Pal's vision for composite patriotism advocated that diverse religious groups should preserve their distinct cultures while collectively striving for freedom from colonial rule.
What was Sayyid Jamal al-Din al-Afghani Asadabadi's primary reason for advocating Hindu-Muslim unity in India?
Answer: To support anti-British movements and achieve an independent India.
Sayyid Jamal al-Din al-Afghani Asadabadi advocated for Hindu-Muslim unity primarily to support anti-British movements and achieve an independent India, prioritizing territorial nationalism.
In 1917, how did Annie Besant promote composite nationalism among Indian youth?
Answer: By encouraging them to be good adherents of their own religions while fostering broad tolerance and a fundamental Indian identity.
Annie Besant promoted composite nationalism by encouraging Indian youths to be good adherents of their own religions, cultivate broad tolerance, and maintain a fundamental Indian identity.
Bipin Chandra Pal, who proposed composite patriotism, was known as one of the triumvirate of:
Answer: Lal Bal Pal
Bipin Chandra Pal was known as one of the triumvirate of 'Lal Bal Pal,' recognized for their radical approach to the Indian independence movement.
Sayyid Jamal al-Din al-Afghani Asadabadi's advocacy for Hindu-Muslim unity in India was primarily driven by his opposition to:
Answer: Pan-Islamism in the Indian context.
Sayyid Jamal al-Din al-Afghani Asadabadi's advocacy for Hindu-Muslim unity was driven by his prioritization of territorial nationalism over pan-Islamism in the Indian context, specifically to support anti-British movements.
Annie Besant's promotion of composite nationalism in 1917 aimed to ensure Indian youths were fundamentally Indian while also being:
Answer: Good adherents of their own religions with broad tolerance.
Annie Besant's promotion of composite nationalism aimed for Indian youths to be good adherents of their own religions with broad tolerance, ensuring they remained fundamentally Indian.
Mahatma Gandhi proposed overcoming 'artificial divisions' in Indian society through Hindu-Muslim unity, famously stating that religions are different roads converging to the same point.
Answer: True
Mahatma Gandhi advocated for Hindu-Muslim unity to overcome 'artificial divisions,' using the metaphor that 'religions are different roads converging to the same point' to emphasize shared spiritual goals.
Mahatma Gandhi believed that 'artificial divisions' in Indian society could only be overcome by establishing a single, unified religious system for all citizens.
Answer: False
Mahatma Gandhi proposed overcoming 'artificial divisions' through Hindu-Muslim unity, emphasizing shared spiritual goals despite diverse religious paths, not by establishing a single unified religious system.
Upon his return to colonial India, Mahatma Gandhi expanded composite nationalism to include not only diverse religious groups but also various castes and other communities, aiming for broader societal inclusion.
Answer: True
Mahatma Gandhi expanded composite nationalism upon his return to colonial India to encompass diverse religious groups, castes, and other communities, thereby aiming for broader societal inclusion.
Mahatma Gandhi narrowed the scope of composite nationalism upon his return to colonial India, focusing exclusively on Hindu-Muslim unity and excluding other social groups.
Answer: False
Mahatma Gandhi broadened the scope of composite nationalism upon his return to colonial India, extending it beyond religious groups to include various castes and other communities.
David Hardiman noted that Gandhi's expansion of composite nationalism to include castes and other communities significantly broadened the nationalist movement in India, leading to widespread participation.
Answer: True
David Hardiman observed that Gandhi's expansion of composite nationalism to include castes and other communities led to a 'massive expansion of the nationalist movement in India,' fostering widespread participation.
Gandhi's expansion of composite nationalism led to a decline in the nationalist movement, as it alienated many traditional religious leaders.
Answer: False
David Hardiman noted that Gandhi's expansion of composite nationalism led to a 'massive expansion of the nationalist movement,' indicating increased, not declined, participation.
How did Mahatma Gandhi propose to overcome the 'artificial divisions' in Indian society?
Answer: By emphasizing Hindu-Muslim unity and a shared spiritual goal despite diverse religious paths.
Mahatma Gandhi proposed overcoming 'artificial divisions' through Hindu-Muslim unity, famously stating that 'religions are different roads converging to the same point,' emphasizing shared spiritual goals despite diverse paths.
How did Mahatma Gandhi broaden the scope of composite nationalism after returning to colonial India?
Answer: He expanded it to include diverse religious groups, castes, and other communities.
Mahatma Gandhi expanded composite nationalism to include diverse religious groups, castes, and other communities, aiming for broader societal inclusion in the national movement.
According to David Hardiman, what was a significant outcome of Gandhi's expansion of composite nationalism?
Answer: It led to a massive expansion of the nationalist movement, with participation from all segments of society.
David Hardiman noted that Gandhi's expansion of composite nationalism resulted in a 'massive expansion of the nationalist movement in India,' with widespread participation from all segments of society.
Beyond religious groups, what other segments of Indian society did Mahatma Gandhi include in his expanded idea of composite nationalism?
Answer: Various castes and other communities.
Mahatma Gandhi expanded composite nationalism to include not only diverse religious groups but also various castes and other communities, aiming for broader societal inclusion.
The All India Azad Muslim Conference was founded in 1929 to advocate for composite nationalism and distinguish Indian Muslims from the Muslim League, opposing the partition of India.
Answer: True
The All India Azad Muslim Conference was established in 1929 to advocate for composite nationalism, distinguish Indian Muslims from the Muslim League, and oppose the partition of India.
The Muslim League was established in 1929 to advocate for composite nationalism and oppose the partition of India.
Answer: False
The All India Azad Muslim Conference, established in 1929, advocated for composite nationalism and opposed partition, specifically to distinguish Indian Muslims from the Muslim League, which generally supported partition.
Allah Bakhsh Soomro, the Chief Minister of Sind and founder of the Sind Ittehad Party, established the All India Azad Muslim Conference.
Answer: True
Allah Bakhsh Soomro, Chief Minister of Sind and founder of the Sind Ittehad Party, was indeed the founder of the All India Azad Muslim Conference.
Maulana Sayyid Hussain Ahmed Madani, a prominent Islamic scholar, founded the All India Azad Muslim Conference.
Answer: False
Allah Bakhsh Soomro founded the All India Azad Muslim Conference, not Maulana Sayyid Hussain Ahmed Madani, who was a proponent of composite nationalism but not its founder.
Allah Bakhsh Soomro envisioned inter-communal relations in India as being like 'several brothers of a joint family,' where people of all faiths live in amity and enjoy equal benefits while freely professing their beliefs.
Answer: True
Allah Bakhsh Soomro's vision for inter-communal relations in India was indeed likened to 'several brothers of a joint family,' emphasizing amity, equal benefits, and freedom of religious profession for all faiths.
Allah Bakhsh Soomro advocated for a system where one dominant religious group would oversee the affairs of all other communities, ensuring order.
Answer: False
Allah Bakhsh Soomro advocated for people of all faiths to live in perfect amity, enjoying equal benefits and freely professing their beliefs, not for a dominant religious group to oversee others.
Maulana Sayyid Hussain Ahmed Madani, an Islamic scholar and Principal of Darul Uloom Deoband, was a strong advocate for composite nationalism.
Answer: True
Maulana Sayyid Hussain Ahmed Madani, an Islamic scholar and Principal of Darul Uloom Deoband, was indeed a strong proponent of composite nationalism.
Allah Bakhsh Soomro, the Chief Minister of Sind, was the Principal of Darul Uloom Deoband and championed composite nationalism.
Answer: False
Maulana Sayyid Hussain Ahmed Madani was the Principal of Darul Uloom Deoband, while Allah Bakhsh Soomro was the Chief Minister of Sind; both championed composite nationalism but held different roles.
Asgar Ali summarized Maulana Madani's argument for composite nationalism, noting that Madani used Quranic references to show that prophets shared territory with unbelievers, implying a shared nationality and encouraging harmonious co-existence.
Answer: True
Asgar Ali summarized Maulana Madani's argument, highlighting Madani's use of Quranic references to support the idea of shared nationality and harmonious co-existence, even with unbelievers.
Maulana Madani's core argument for composite nationalism, as summarized by Asgar Ali, was that the Quran mandates the establishment of a religiously uniform state to achieve national unity.
Answer: False
Maulana Madani's argument, as summarized by Asgar Ali, emphasized harmonious co-existence in a multi-cultural world, drawing from Quranic examples of prophets sharing territory with unbelievers, not mandating a religiously uniform state.
Mohammad Sajjad and Islamic historian Tufail Ahmad Manglori were Deobandi scholars who campaigned for composite nationalism and opposed the Pakistan separatist movement.
Answer: True
Mohammad Sajjad and Islamic historian Tufail Ahmad Manglori were indeed Deobandi scholars who campaigned for composite nationalism and opposed the Pakistan separatist movement.
Bipin Chandra Pal and Annie Besant were Deobandi scholars who campaigned for composite nationalism and opposed the Pakistan separatist movement.
Answer: False
Mohammad Sajjad and Tufail Ahmad Manglori were Deobandi scholars who campaigned for composite nationalism. Bipin Chandra Pal and Annie Besant were early proponents but not Deobandi scholars.
Abdul Ghaffar Khan and his Khudai Khidmatgar movement supported composite nationalism by emphasizing the shared identity of Muslims as natives of the Indian subcontinent alongside their Hindu brethren.
Answer: True
Abdul Ghaffar Khan and his Khudai Khidmatgar movement supported composite nationalism by highlighting the shared identity of Muslims as indigenous to the Indian subcontinent, alongside their Hindu brethren.
Abdul Ghaffar Khan and the Khudai Khidmatgar movement advocated for a separate Muslim state, distinct from Hindu-majority regions, to preserve Muslim identity.
Answer: False
Abdul Ghaffar Khan and the Khudai Khidmatgar movement championed composite nationalism, emphasizing the shared identity of Muslims as natives of the Indian subcontinent alongside Hindus, not advocating for a separate Muslim state.
Which organization, established in 1929, advocated for composite nationalism and opposed the partition of India?
Answer: The All India Azad Muslim Conference.
The All India Azad Muslim Conference, established in 1929, was founded to advocate for composite nationalism and oppose the partition of India, distinguishing Indian Muslims from the Muslim League.
Who founded the All India Azad Muslim Conference and what was his political role?
Answer: Allah Bakhsh Soomro, the Chief Minister of Sind.
Allah Bakhsh Soomro, the Chief Minister of Sind, founded the All India Azad Muslim Conference.
How did Allah Bakhsh Soomro describe his vision for inter-communal relations in India?
Answer: As 'several brothers of a joint family,' living in perfect amity with equal rights and freedom of faith.
Allah Bakhsh Soomro envisioned inter-communal relations as 'several brothers of a joint family,' emphasizing perfect amity, equal benefits, and freedom to profess one's faith.
Who was a prominent Islamic scholar and Principal of Darul Uloom Deoband who championed composite nationalism?
Answer: Maulana Sayyid Hussain Ahmed Madani.
Maulana Sayyid Hussain Ahmed Madani, an Islamic scholar and Principal of Darul Uloom Deoband, was a strong proponent of composite nationalism.
According to Asgar Ali, what was Maulana Madani's core argument for composite nationalism, drawing from the Quran?
Answer: The Quran encourages harmonious co-existence in a multi-cultural world, as prophets shared territory with unbelievers.
Asgar Ali summarized Maulana Madani's argument, noting that Madani used Quranic references to show that prophets shared territory with unbelievers, implying harmonious co-existence in a multi-cultural world.
Besides Maulana Sayyid Hussain Ahmed Madani, which other Deobandi scholars campaigned for composite nationalism and opposed the Pakistan separatist movement?
Answer: Mohammad Sajjad and Tufail Ahmad Manglori.
Mohammad Sajjad and Islamic historian Tufail Ahmad Manglori were fellow Deobandi scholars who campaigned for composite nationalism and opposed the Pakistan separatist movement.
How did Abdul Ghaffar Khan and his Khudai Khidmatgar movement support composite nationalism?
Answer: By emphasizing the shared identity of Muslims as natives of the Indian subcontinent alongside Hindus.
Abdul Ghaffar Khan and his Khudai Khidmatgar movement supported composite nationalism by emphasizing the shared identity of Muslims as indigenous to the Indian subcontinent, alongside their Hindu brethren.
The All India Azad Muslim Conference was established in 1929 with the goal of distinguishing Indian Muslims from which other organization?
Answer: The Muslim League.
The All India Azad Muslim Conference was established in 1929 to distinguish Indian Muslims from the Muslim League, advocating for composite nationalism and opposing partition.
Allah Bakhsh Soomro's analogy of inter-communal relations as 'several brothers of a joint family' implied what about individual faith?
Answer: That each member is free to profess their faith without hindrance.
Allah Bakhsh Soomro's analogy implied that each member of the 'joint family' (representing people of all faiths) is free to profess their faith without hindrance, alongside enjoying equal benefits.
Maulana Sayyid Hussain Ahmed Madani was the Principal of which renowned Islamic seminary in India?
Answer: Darul Uloom Deoband.
Maulana Sayyid Hussain Ahmed Madani was the Principal of the Darul Uloom Deoband, a renowned Islamic seminary in India.
What did Maulana Madani believe the spirit of the Quran encourages, as summarized by Asgar Ali?
Answer: Harmonious co-existence in a multi-cultural, multi-racial, and multi-religious world.
Asgar Ali summarized Maulana Madani's belief that the spirit of the Quran encourages harmonious co-existence in a multi-cultural, multi-racial, and multi-religious world.
Which Islamic historian, alongside Mohammad Sajjad, campaigned for composite nationalism and opposed the Pakistan separatist movement?
Answer: Tufail Ahmad Manglori.
Islamic historian Tufail Ahmad Manglori, alongside Mohammad Sajjad, campaigned for composite nationalism and opposed the Pakistan separatist movement.
What does 'Khudai Khidmatgar' mean in English, referring to Abdul Ghaffar Khan's movement?
Answer: Servants of God.
The term 'Khudai Khidmatgar' translates to 'Servants of God' in English, referring to Abdul Ghaffar Khan's movement.
Advocates of composite nationalism strongly opposed the partition of India, which involved dividing British India into separate independent states.
Answer: True
Proponents of composite nationalism vehemently opposed the partition of India, which entailed the division of British India into two independent states.
Proponents of composite nationalism actively supported the partition of India, believing it would strengthen national identity.
Answer: False
Advocates of composite nationalism vehemently opposed the partition of India, viewing it as detrimental rather than strengthening national identity.
Saifuddin Kitchlew argued against the division of India, believing that a partitioned India would weaken Muslims both economically and politically.
Answer: True
Saifuddin Kitchlew argued against the division of India, contending that partition would weaken Muslims economically and politically.
Saifuddin Kitchlew argued that the division of India would empower Muslims by granting them a separate, strong political entity.
Answer: False
Saifuddin Kitchlew argued the opposite, believing that the division of India would weaken Muslims both economically and politically, rather than empowering them.
In 2018, the Jamiat Ulema-e-Hind affirmed composite nationalism in Delhi, demonstrating its ongoing relevance.
Answer: True
The Jamiat Ulema-e-Hind affirmed composite nationalism in Delhi on December 15, 2018, highlighting its continued relevance.
A 2018 event in Delhi saw the Jamiat Ulema-e-Hind rejecting composite nationalism in favor of a more religiously exclusive national identity.
Answer: False
In 2018, the Jamiat Ulema-e-Hind affirmed composite nationalism in Delhi, demonstrating its ongoing commitment to the concept, not a rejection.
After affirming composite nationalism in 2018, the Jamiat Ulema-e-Hind launched one hundred meetings focused on freedom, nationalism, and the minority community's contribution to nation-building.
Answer: True
Following its 2018 affirmation of composite nationalism, the Jamiat Ulema-e-Hind launched one hundred meetings centered on freedom, nationalism, and the minority community's role in nation-building.
The Jamiat Ulema-e-Hind launched a series of protests against government policies after affirming composite nationalism in 2018.
Answer: False
After affirming composite nationalism in 2018, the Jamiat Ulema-e-Hind launched one hundred meetings focused on freedom, nationalism, and minority contributions to nation-building, not protests against government policies.
What significant political event did advocates for composite nationalism vehemently oppose?
Answer: The partition of India into two independent states.
Proponents of composite nationalism vehemently opposed the partition of India, which involved the division of British India into separate independent states.
What was Saifuddin Kitchlew's primary argument against the division of India?
Answer: It would weaken Muslims economically and politically.
Saifuddin Kitchlew argued against the division of India, believing that a partitioned India would weaken Muslims both economically and politically.
What contemporary event in 2018 demonstrated the continued relevance of composite nationalism?
Answer: A gathering of the Jamiat Ulema-e-Hind in Delhi to affirm composite nationalism.
A gathering of the Jamiat Ulema-e-Hind in Delhi on December 15, 2018, to affirm composite nationalism, demonstrated its continued relevance.
What initiative did the Jamiat Ulema-e-Hind launch after affirming composite nationalism in 2018?
Answer: One hundred meetings focused on freedom, nationalism, and minority contributions to nation-building.
After affirming composite nationalism in 2018, the Jamiat Ulema-e-Hind launched one hundred meetings centered on freedom, nationalism, and the minority community's contributions to nation-building.
Saifuddin Kitchlew was the president of which provincial committee?
Answer: Punjab Provincial Congress Committee.
Saifuddin Kitchlew was the president of the Punjab Provincial Congress Committee.
The Jamiat Ulema-e-Hind affirmed composite nationalism in Delhi on what specific date in 2018?
Answer: December 15.
The Jamiat Ulema-e-Hind affirmed composite nationalism in Delhi on December 15, 2018.
The one hundred meetings launched by the Jamiat Ulema-e-Hind in 2018 were centered around which of the following themes?
Answer: Freedom, nationalism, and minority contributions to nation-building.
The one hundred meetings launched by the Jamiat Ulema-e-Hind in 2018 focused on freedom, nationalism, and the minority community's contributions to nation-building.
Gandhi's composite nationalism shares parallels with the shaping of a unified American national identity, both aiming to unify diverse peoples, with the American identity focusing on democracy and the U.S. Constitution.
Answer: True
Gandhi's composite nationalism shares parallels with the American national identity in its aim to unify diverse peoples, with the American model emphasizing democracy and the U.S. Constitution.
There are no significant parallels between Gandhi's composite nationalism and the American national identity, as the American model is based on religious uniformity.
Answer: False
Significant parallels exist between Gandhi's composite nationalism and the American national identity, both aiming to unify diverse peoples, and the American model is based on democracy and the U.S. Constitution across many ethnicities and religions, not religious uniformity.
Gandhi's composite nationalism shares parallels with Vladimir Lenin's ideas regarding socialist patriotism and the national question in the Soviet Union, as both sought to unite various nations within a diverse empire.
Answer: True
Gandhi's composite nationalism shares parallels with Vladimir Lenin's ideas on socialist patriotism and the national question, as both leaders aimed to unite various nations within a diverse empire.
Gandhi's composite nationalism and Vladimir Lenin's ideas for national identity in the Soviet Union are entirely distinct and share no common objectives or approaches.
Answer: False
Despite differing ideologies, Gandhi's composite nationalism and Lenin's ideas share the common objective of uniting various nations within a diverse empire to dethrone a perceived oppressive ruler.
Despite their differing ideologies, Mahatma Gandhi and Vladimir Lenin shared the common objective of uniting various nations within a diverse empire to dethrone a perceived oppressive ruler.
Answer: True
Mahatma Gandhi and Vladimir Lenin, despite their differing ideologies, shared the common objective of uniting diverse nations within an empire to overthrow a perceived oppressive ruler.
Mahatma Gandhi and Vladimir Lenin shared the common objective of establishing a global communist state, despite their differing approaches.
Answer: False
Mahatma Gandhi and Vladimir Lenin shared the common objective of uniting nations to dethrone an oppressive ruler, not to establish a global communist state.
A key difference between Gandhi's and Lenin's theories is that Gandhi advocated for national groups to follow their own way of life after independence, whereas Leninism prescribed many political positions binding all citizens.
Answer: True
A key difference is that Gandhi advocated for national groups to maintain their own way of life post-independence, while Leninism imposed numerous binding political positions on all citizens.
Both Gandhi's composite nationalism and Lenin's theories advocated for a highly centralized state that would dictate the way of life for all national groups after the overthrow of an oppressive state.
Answer: False
Gandhi's composite nationalism advocated for national groups to follow their own way of life after independence, contrasting with Leninism's prescription of many binding political positions for citizens.
What is a parallel between Gandhi's composite nationalism and the shaping of a unified American national identity?
Answer: Both approaches centered on unifying diverse peoples, with the American identity focusing on democracy and the U.S. Constitution.
Both Gandhi's composite nationalism and the American national identity aimed to unify diverse peoples, with the American model emphasizing democracy and the U.S. Constitution across many ethnicities and religions.
In what way does Gandhi's composite nationalism compare to Vladimir Lenin's ideas for national identity in the Soviet Union?
Answer: Both sought to unite various nations within a diverse empire.
Gandhi's composite nationalism and Lenin's ideas share parallels in their common objective to unite various nations within a diverse empire.
What common objective did Mahatma Gandhi and Vladimir Lenin share, despite their differing ideologies?
Answer: To unite various nations within a diverse empire with the objective of dethroning a perceived oppressive ruler.
Despite their differing ideologies, both Mahatma Gandhi and Vladimir Lenin shared the objective of uniting diverse nations within an empire to dethrone a perceived oppressive ruler.
What is a key difference between Gandhi's composite nationalism and Lenin's theories regarding the way of life for national groups after the overthrow of an oppressive state?
Answer: Gandhi maintained that each group should follow their own way of life, while Leninism prescribed many binding political positions.
A key difference is that Gandhi advocated for national groups to follow their own way of life post-independence, whereas Leninism prescribed many binding political positions for all citizens.
What was the primary focus of the American national identity in its parallels with Gandhi's composite nationalism?
Answer: Democracy and the U.S. Constitution across many ethnicities and religions.
The American national identity, in its parallels with Gandhi's composite nationalism, primarily focused on democracy and the U.S. Constitution across many ethnicities and religions.
Maulana Sayyid Hussain Ahmed Madani authored the 1938 text *Muttahida Qaumiyat Aur Islam*, which argued in favor of composite nationalism.
Answer: True
Maulana Sayyid Hussain Ahmed Madani authored the 1938 text *Muttahida Qaumiyat Aur Islam*, which presented arguments supporting composite nationalism.
Maulana Sayyid Hussain Ahmed Madani's 1938 text, *Rooh-e-Raushan Mustaqbil*, advocated for the partition of India based on religious identity.
Answer: False
Maulana Sayyid Hussain Ahmed Madani authored *Muttahida Qaumiyat Aur Islam*, which argued for composite nationalism, not partition. *Rooh-e-Raushan Mustaqbil* was authored by Tufail Ahmad Manglori, also advocating for a united India.
Tufail Ahmad Manglori authored *Rooh-e-Raushan Mustaqbil* to convey his Indian nationalistic views, advocating for a united India.
Answer: True
Tufail Ahmad Manglori authored *Rooh-e-Raushan Mustaqbil* to express his Indian nationalistic views and advocate for a united India.
Tufail Ahmad Manglori authored *Muttahida Qaumiyat Aur Islam* to express his Indian nationalistic views.
Answer: False
Tufail Ahmad Manglori authored *Rooh-e-Raushan Mustaqbil*. *Muttahida Qaumiyat Aur Islam* was authored by Maulana Sayyid Hussain Ahmed Madani.
The Hindustani terms *mushtareka watanīyat* and *muttahidāh qaumīyat* are used in the source to refer to 'composite nationalism'.
Answer: True
The Hindustani terms *mushtareka watanīyat* and *muttahidāh qaumīyat* are indeed used in the source to denote 'composite nationalism'.
The Hindustani term *Rooh-e-Raushan Mustaqbil* is one of the terms used for 'composite nationalism' in the source.
Answer: False
*Rooh-e-Raushan Mustaqbil* is a book title by Tufail Ahmad Manglori, not a general Hindustani term for 'composite nationalism.' The terms are *mushtareka watanīyat* or *muttahidāh qaumīyat*.
What was the title of Maulana Sayyid Hussain Ahmed Madani's 1938 text advocating for composite nationalism?
Answer: *Muttahida Qaumiyat Aur Islam*.
Maulana Sayyid Hussain Ahmed Madani authored the 1938 text *Muttahida Qaumiyat Aur Islam*, which argued in favor of composite nationalism.
What book did Tufail Ahmad Manglori author to express his Indian nationalistic views?
Answer: *Rooh-e-Raushan Mustaqbil*.
Tufail Ahmad Manglori authored *Rooh-e-Raushan Mustaqbil* to convey his Indian nationalistic views, advocating for a united India.
Which of the following are Hindustani terms for 'composite nationalism' mentioned in the source?
Answer: *Mushtareka watanīyat* or *muttahidāh qaumīyat*.
The Hindustani terms for 'composite nationalism' mentioned in the source are *mushtareka watanīyat* or *muttahidāh qaumīyat*.
Which of the following Hindustani terms translates to 'united nationality'?
Answer: *Muttahidāh qaumīyat*.
The Hindustani term *muttahidāh qaumīyat* translates to 'united nationality'.