Get summaries, questions, answers, solutions, notes, extras, PDF and guide of Class 12 (second year) History textbook, chapter 10 Rebels and the Raj which is part of the syllabus of students studying under AHSEC/ASSEB (Assam Board). These solutions, however, should only be treated as references and can be modified/changed.
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Summary
Late in the afternoon of May 10, 1857, sepoys in Meerut mutinied. They attacked government buildings, destroyed records, and set British property on fire. The ordinary people of the town joined them. That night, a group of sepoys rode toward Delhi.
The next morning, the sepoys reached the Red Fort. It was the month of Ramzan, and the Mughal emperor, Bahadur Shah, had just finished his pre-dawn meal. The sepoys shouted from outside, telling him that they had killed all the Englishmen in Meerut because they were forced to bite cartridges greased with the fat of cows and pigs. This, they said, had defiled both Hindu and Muslim beliefs. Soon, more sepoys and common people in Delhi joined the uprising. Europeans were killed, and the rich were looted. The revolt spread beyond the control of the British. The sepoys entered the palace and demanded the emperor’s blessing. He hesitated but eventually agreed. This gave the rebellion a sense of legitimacy.
News of Delhi’s fall spread quickly. Over the next few days, sepoys in cantonments across North India mutinied. Everywhere, they followed a similar pattern. They fired a signal gun, seized the bell of arms, looted treasuries, and burned government buildings. They called upon Hindus and Muslims to unite and drive out the British. The rebellion soon turned into an open revolt. Peasants, seeing moneylenders and landlords as British allies, attacked them too. The revolt led to a breakdown of authority.
In the early months, the British were helpless. Some tried to escape, while others hid. A British officer compared their rule to a house of cards, which had collapsed. The normal routine of city life was disrupted. Newspapers reported food shortages, lack of drinking water, and fears of disease spreading.
The sepoys coordinated their actions across regions. Messages traveled between cantonments. Sometimes, village leaders gathered in panchayats to plan their next moves. The sepoys lived together, often sharing caste ties, and made collective decisions about their rebellion.
For leadership, the rebels turned to former rulers. Bahadur Shah had no real power but was forced to become their symbolic leader. Nana Sahib was similarly drawn into leading the uprising in Kanpur. Rani Lakshmi Bai of Jhansi and Kunwar Singh of Bihar also became leaders. In Awadh, the people supported the son of the exiled Nawab. Many local religious leaders, like Maulvi Ahmadullah Shah, preached against British rule, urging people to rise against oppression.
Rumors played a key role in the rebellion. The story of the greased cartridges spread fear among sepoys. Some believed that the British had mixed bone dust into flour to destroy their religion. Many feared that the British aimed to convert them to Christianity. Mysterious chapattis were passed from village to village, signaling an impending uprising.
The British had annexed Awadh in 1856, removing its Nawab, Wajid Ali Shah. This angered many, especially taluqdars, who lost their lands. Peasants, already burdened by high revenue demands, suffered more under British rule. Many taluqdars and peasants joined the rebellion, hoping to reclaim their lost privileges.
The rebellion was fueled by many grievances. Sepoys were angry about pay, harsh treatment, and racial discrimination by British officers. Many of them were from Awadh and shared the frustrations of their families. When they revolted, villagers joined them in large numbers.
The rebels had their own vision of rule. They rejected British policies and wanted to restore old systems. They promised lighter taxes for landlords, fewer restrictions for traders, and greater respect for Indian officials. They sought unity, appealing to both Hindus and Muslims.
The British crushed the revolt with brutal force. They passed laws allowing summary executions. Rebels were shot, hanged, or blown from cannons. Villages that supported the revolt were burned. Delhi, Lucknow, and Kanpur were retaken after heavy fighting. The British offered landowners their estates back if they sided with them. This divided the resistance.
British newspapers painted the rebels as barbaric, fueling demands for revenge. Paintings and cartoons in Britain showed English women and children in distress, urging harsh retaliation. Executions were carried out in public to spread fear.
Despite the defeat, the memory of the rebellion lived on. Later nationalists celebrated it as the First War of Independence. Leaders like Rani Lakshmi Bai became symbols of resistance. The revolt did not succeed, but it planted the seeds of future struggles against British rule.
Textbook solutions
Answer in 100-150 words
1. Why did the mutinous sepoys in many places turn to erstwhile rulers to provide leadership to the revolt?
Answer: To fight the British, leadership and organization were required. For these, the rebels sometimes turned to those who had been leaders before the British conquest. One of the first acts of the sepoys of Meerut was to rush to Delhi and appeal to the old Mughal emperor, Bahadur Shah, to accept the leadership of the revolt. Initially, he was horrified and rejected their appeal, but when some sepoys moved into the Mughal court within the Red Fort, in defiance of normal court etiquette, he realized he had few options and agreed to be the nominal leader. Similarly, in Kanpur, the sepoys and townspeople compelled Nana Sahib, the successor to Peshwa Baji Rao II, to join the revolt as their leader. In Jhansi, the rani was forced by popular pressure to assume leadership, and in Bihar, Kunwar Singh, a local zamindar in Arrah, led the rebellion. In Awadh, where the memory of the displaced Nawab Wajid Ali Shah’s annexation was fresh, the populace hailed his son, Birjis Qadr, as their leader.
2. Discuss the evidence that indicates planning and coordination on the part of the rebels.
Answer: The pattern of the mutinies suggests planning and coordination among the rebels. The sepoys communicated between cantonments, as seen when the 7th Awadh Irregular Cavalry, after refusing the new cartridges, wrote to the 48th Native Infantry, saying they had acted for faith and awaited orders. Sepoys or their emissaries traveled between stations, spreading news and discussing rebellion. Proclamations in Hindi, Urdu, and Persian urged Hindus and Muslims to unite against the British. Decisions were taken collectively in sepoy panchayats, which were a regular occurrence in places like Kanpur. Rebels also disrupted British communication lines, such as cutting the telegraph line to Delhi. Chapattis were mysteriously distributed across villages, possibly as a signal. The coordination extended to leadership, where erstwhile rulers were compelled to join. In Awadh, Kunwar Singh led rebels, and in Lucknow, Birjis Qadr was hailed as leader. These factors indicate significant organization in the rebellion.
3. Discuss the extent to which religious beliefs shaped the events of 1857.
Answer: The events of 1857 were deeply influenced by religious beliefs. The immediate cause of the revolt was the issue of greased cartridges, which sepoys believed were coated with the fat of cows and pigs, violating both Hindu and Muslim religious sentiments. This led to widespread resentment among the sepoys. Additionally, there were rumors that the British had mixed the bone dust of cows and pigs into the flour sold in the market, further increasing religious anxieties. The British policies, such as the introduction of Western education and Christian missionary activities, also fueled fears of religious conversion among Hindus and Muslims. Proclamations issued during the revolt called upon both communities to unite against the British in defense of their faiths. Religious leaders, such as Maulvi Ahmadullah Shah, played a role in mobilizing people. The perception that British rule threatened religious traditions contributed significantly to the unity and intensity of the rebellion.
4. What were the measures taken to ensure unity among the rebels?
Answer: The rebels ensured unity by making proclamations in Hindi, Urdu, and Persian, calling upon both Hindus and Muslims to unite and rise against the British. Messages of rebellion were communicated between sepoy lines, and panchayats were held in the sepoy lines to make collective decisions. The rebels turned to leaders from different backgrounds, including former rulers like Bahadur Shah, Nana Sahib, and Rani Lakshmi Bai, as well as religious leaders like Maulvi Ahmadullah Shah. The proclamations issued during the revolt emphasized a shared Hindu-Muslim past and called for joint efforts to expel the British. Religious divisions were minimized, and even British attempts to create rifts, such as spending money to incite Hindus against Muslims, failed. The unity was reinforced by the widespread belief that British rule was corrupting their faith and way of life, leading people from various communities to participate collectively in the uprising.
5. What steps did the British take to quell the uprising?
Answer: Before sending out troops to reconquer North India, the British passed a series of laws to help them quell the insurgency. By a number of Acts, passed in May and June 1857, the whole of North India was put under martial law, and military officers and even ordinary Britons were given the power to try and punish Indians suspected of rebellion. The ordinary processes of law and trial were suspended, and it was declared that rebellion would have only one punishment—death.
The British began their task of suppressing the revolt by mounting a two-pronged attack. One force moved from Calcutta into North India and the other from the Punjab to reconquer Delhi. Attempts to recover Delhi began in early June 1857 but were only successful in late September. The British used military power on a massive scale, realizing they were not dealing with a mere mutiny but an uprising with widespread popular support. In Awadh, for example, a British official estimated that three-fourths of the adult male population was in rebellion. The region was brought under control only in March 1858 after protracted fighting.
In areas where big landholders and peasants had offered united resistance, the British tried to break their unity by promising to return estates to the loyal landholders while dispossessing the rebels. Many landowners either died in battle or fled to Nepal, where they perished from illness or starvation.
The British also resorted to brutal punishments to instill fear. Rebels were publicly executed by being blown from cannons or hanged in large numbers. These executions were widely publicized to serve as warnings against rebellion.
Short essay-type answers
6. Why was the revolt particularly widespread in Awadh? What prompted the peasants, taluqdars, and zamindars to join the revolt?
Answer: The revolt was particularly widespread in Awadh because of the recent British annexation of the kingdom in 1856. The British deposed Nawab Wajid Ali Shah and exiled him to Calcutta, assuming he was unpopular. However, he was widely loved, and his removal led to widespread grief and resentment. The annexation disrupted the entire social and economic structure, leading to discontent among different sections of society.
The taluqdars, who had traditionally controlled land and power, were disarmed, their forts destroyed, and their estates confiscated under the British land revenue policy. Before annexation, taluqdars controlled 67% of the total villages in Awadh, but after the Summary Settlement of 1856, this number was reduced to 38%. Many taluqdars lost half or more of their estates. The British assumed that removing the taluqdars would benefit the peasants, but in practice, it increased the burden on them. The new revenue system imposed high demands and harsh collection methods, leaving peasants with no relief. Unlike the taluqdars, who sometimes provided concessions during difficult times, the British system was rigid, leading to direct oppression of peasants.
Since most sepoys in the Bengal Army were recruited from Awadh, they were directly affected by the grievances of their families. The dispossession of taluqdars and the increased tax burden on peasants meant that the rural population saw the British as their common enemy. Many taluqdars and peasants joined the revolt, providing both leadership and mass support. In Awadh, resistance lasted longer than in other regions, with Begum Hazrat Mahal leading the fight against the British in Lucknow. The taluqdars and their peasants formed the backbone of this prolonged struggle, aiming to restore their lost rights and privileges.
7. What did the rebels want? To what extent did the vision of different social groups differ?
Answer: The rebels of 1857 wanted to overthrow British rule and restore the traditional order that had existed before British annexations. The proclamations of the rebels condemned British policies, particularly their land revenue settlements, economic exploitation, and attempts to interfere with religious customs. They accused the British of destroying the way of life that was familiar and cherished. The rebels sought to reinstate the Mughal authority, with Bahadur Shah as the symbolic head of the rebellion, and to reestablish the pre-British socio-political structure.
Different social groups had varied reasons for joining the revolt. The sepoys revolted primarily due to concerns about their religious purity, which they believed was threatened by the use of greased cartridges and other British policies. Their grievances were also linked to their economic conditions and the increasing racial discrimination they faced from British officers.
The taluqdars and zamindars, who had been displaced by British land revenue policies, saw the revolt as a means to regain their lost lands and authority. They played a crucial role in leading the rebellion, particularly in Awadh, where the dispossession of the taluqdars had led to widespread discontent.
The peasants and artisans joined the uprising because they suffered under high revenue demands and economic exploitation. The influx of British goods had ruined local industries, and many artisans had lost their livelihoods. They saw the revolt as an opportunity to restore their traditional economic conditions.
Merchants were also dissatisfied with British monopolies over trade and sought a system where they would have greater control over commerce. Similarly, religious leaders, both Hindu and Muslim, opposed British rule, which they perceived as a threat to their faiths.
Despite these differences in motives, there was a strong call for unity among Hindus and Muslims, as reflected in the proclamations of the rebels, which emphasized the need to fight together against British rule. However, while all groups opposed the British, their vision for the future differed based on their social and economic interests.
8. What do visual representations tell us about the revolt of 1857? How do historians analyse these representations?
Answer: Visual representations of the Revolt of 1857 provide crucial insights into how the rebellion was perceived and remembered by different groups. British artists and newspapers often depicted the rebellion as a violent and barbaric uprising, emphasizing acts of mutiny and revenge. Paintings like “Relief of Lucknow” by Thomas Jones Barker glorified British heroes such as Colin Campbell and James Outram, portraying them as saviors who restored British control. Other artworks, such as Joseph Noel Paton’s “In Memoriam,” depicted British women and children as helpless victims of Indian rebels, fueling British calls for retribution.
Meanwhile, nationalist representations in India from the 20th century emphasized the valor and heroism of figures like Rani Lakshmi Bai. Popular prints and poems celebrated her bravery, portraying her as a warrior who resisted British oppression. Such images became integral to the nationalist movement, shaping the collective memory of the rebellion.
Historians analyze these visual sources critically, understanding them as products of their time. British paintings and illustrations reflected colonial anxieties and justifications for harsh reprisals, while later nationalist imagery sought to construct a legacy of resistance. By examining such images alongside textual records, historians gain a more nuanced understanding of how the revolt was framed, remembered, and politically mobilized over time.
Extras
Additional questions and answers
1. What is mutiny?
Answer: Mutiny is a collective disobedience of rules and regulations within the armed forces.
53. Analyse the Azamgarh Proclamation and explain how it addressed different sections of Indian society.
Answer: The Azamgarh Proclamation, issued on 25 August 1857, is a key source detailing the rebels’ perspective and vision. It explicitly states that the people of Hindostan, both Hindoos and Mohammedans, are being ruined under the tyranny and oppression of the “infidel and treacherous English.” It calls upon all wealthy people, especially those connected to Mohammedan royal families, to stake their lives and property for the public well-being. It appeals for unity, highlighting that Hindoos and Mussalman Chiefs have joined the “reigning Indian crusade” and urges everyone to side with the Badshahi (imperial) government, asserting that the English will lose their footing in India.
The proclamation specifically addresses different sections of society:
Zemindars: It highlights how the British imposed exorbitant revenue demands (Jumas), ruined zemindars by auctioning their estates for arrears, and disgraced them in courts. It criticizes the high costs of litigation and annual taxes for amenities. It promises that under the Badshahi Government, Jumas will be light, their dignity will be safe, and every zemindar will have absolute rule in their own zemindary.
Merchants: It points out that the British monopolised the trade of valuable merchandise, leaving only trifles for the people, and taxed traders’ profits through various means. Merchants were liable to imprisonment and disgrace. It promises that under the Badshahi Government, these practices will end, and trade of every article, by land and water, will be open to native merchants, urging them to aid the cause with men and money.
Public Servants: It notes that natives in British civil and military services have little respect, low pay, and no influence, with all posts of dignity and emolument reserved for Englishmen. It calls on them to abjure loyalty to the English, side with the Badshahi Government, and promises them better salaries (200-300 rupees) and entitlement to high posts in the future.
Artisans: It states that Europeans, by introducing English articles, have thrown native artisans like weavers, cotton dressers, carpenters, blacksmiths, and shoemakers out of employment, reducing them to beggary. It assures that under the Badshahi Government, native artisans will be exclusively employed by the kings, rajahs, and the rich, ensuring their prosperity, and urges them to renounce English services.
Pundits, Fakirs and Other Learned Persons: It identifies them as guardians of the Hindoo and Mohammadan religions, respectively, and calls upon them to join the “holy war” against the Europeans, who are enemies of both religions, as the war was raging on account of religion.
Additional MCQs
1. On what date did the mutiny begin in Meerut?
A. 10 May 1857
B. 11 May 1857
C. 12 May 1857
D. 9 May 1857
Answer: A. 10 May 1857
47. What reason did the 41st Native Infantry give for demanding the death or capture of Captain Hearsey?
A. His incompetence
B. His betrayal of trust
C. They had killed all their white officers
D. His mistreatment of sepoys
Answer: C. They had killed all their white officers
Ron’e Dutta is a journalist, teacher, aspiring novelist, and blogger who manages Online Free Notes. An avid reader of Victorian literature, his favourite book is Wuthering Heights by Emily Brontë. He dreams of travelling the world. You can connect with him on social media. He does personal writing on ronism.
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