NCERT Solutions for Class 10 Social Science (India and the Contemporary World) Chapter 2: Nationalism in India
These Class 10 History Chapter 2 solutions cover Nationalism in India from India and the Contemporary World – II, the NCERT history textbook for the 2026–27 session. The chapter picks up the story of Indian nationalism from the 1920s and studies the Non-Cooperation Movement and the Civil Disobedience Movement — how the Congress under Mahatma Gandhi sought to develop the national movement, how different social groups (peasants, tribals, workers, business classes, women and dalits) participated with their own ideas of swaraj, and how a sense of collective belonging was forged through symbols, songs, folklore and history. Below you get step-by-step answers to every Write in brief and Discuss question, key terms, extra practice, MCQs, Assertion–Reason and FAQs.
Class: 10Subject: Social Science (History)Book: India and the Contemporary World – IIChapter: 2Theme: Nationalism in IndiaSession: 2026–27
Chapter 2, Nationalism in India, shows how modern nationalism in India grew out of the anti-colonial struggle, where many different groups discovered a shared bond in being oppressed under colonial rule. The chapter begins with the impact of the First World War, the idea of satyagraha, the Rowlatt Act and the Jallianwala Bagh massacre, and the joining of the Khilafat and Non-Cooperation movements. It then explores the differing strands within the movement — in the towns, the countryside (Awadh peasants under Baba Ramchandra, the Gudem tribals under Alluri Sitaram Raju) and the plantations of Assam — before turning to the Civil Disobedience Movement launched by the Salt/Dandi March (1930), the Gandhi–Irwin Pact, the Round Table Conferences and the Poona Pact. Finally it examines how a sense of collective belonging was created through the image of Bharat Mata, folklore, songs, the tricolour flag and a reinterpretation of history. Throughout, the chapter stresses that swaraj meant different things to different classes, so unity within the movement repeatedly broke down.
Key Terms & Concepts
Satyagraha: a method of mass agitation devised by Mahatma Gandhi that stressed the power of truth and non-violence; a satyagrahi could win against injustice by appealing to the conscience of the oppressor instead of using physical force.
Rowlatt Act (1919): a repressive law passed despite united Indian opposition that gave the government powers to detain political prisoners without trial for two years; Gandhi launched a nationwide satyagraha against it.
Jallianwala Bagh massacre (13 April 1919): General Dyer blocked the exits of an enclosed ground in Amritsar and opened fire on an unarmed crowd, killing hundreds, to ‘produce a moral effect’ of terror.
Khilafat Movement: a movement to defend the temporal powers of the Ottoman Khalifa after the First World War; led by Muhammad Ali and Shaukat Ali, it was joined with Non-Cooperation to bring Hindus and Muslims together.
Non-Cooperation Movement (1921): Gandhi’s plan to make British rule collapse by refusing cooperation — surrendering titles; boycotting schools, courts, councils and foreign goods — in stages, leading to civil disobedience.
Boycott & Picket:boycott is the refusal to deal with people, buy goods or take part in activities as a form of protest; picket is blocking the entrance to a shop or office to protest.
Begar & Forced recruitment:begar is unpaid forced labour villagers had to give landlords; forced recruitment was the colonial state forcing people to join the army during the war.
Civil Disobedience Movement (1930): begun with the breaking of the salt law at Dandi; people not only refused cooperation but actively broke colonial laws — making salt, refusing taxes and breaking forest laws.
Purna Swaraj: the demand for full/complete independence adopted at the Lahore Congress of December 1929; 26 January 1930 was declared Independence Day.
Poona Pact (September 1932): an agreement between Ambedkar and Gandhi that gave the Depressed Classes (later Scheduled Castes) reserved seats in legislative councils, voted in by the general electorate, instead of separate electorates.
Bharat Mata: the visual image of the Indian nation as a mother figure; first imagined by Bankim Chandra Chattopadhyay (‘Vande Mataram’) and painted by Abanindranath Tagore, devotion to whom became evidence of nationalism.
Exercises — Full Solutions
All questions below are reproduced verbatim from the NCERT textbook’s end-of-chapter Write in brief and Discuss sections. Answers are original, written in exam-ready style.
Write in brief
1. Explain:
a) Why growth of nationalism in the colonies is linked to an anti-colonial movement.b) How the First World War helped in the growth of the National Movement in India.c) Why Indians were outraged by the Rowlatt Act.d) Why Gandhiji decided to withdraw the Non-Cooperation Movement.
ANSWER(a) In colonies, nationalism grew out of the anti-colonial struggle. People belonging to many different classes, regions and communities discovered their unity in the very process of fighting colonialism. The shared sense of being oppressed under colonial rule tied diverse groups together against a common enemy. The Congress under Mahatma Gandhi tried to weld these groups into one movement — so the rise of national consciousness in India is intimately connected to the anti-colonial movement, though this unity did not emerge without conflict.(b) The First World War created a new economic and political situation. It led to a huge rise in defence expenditure, financed by war loans and increased taxes — customs duties were raised and income tax was introduced. Prices doubled between 1913 and 1918, causing extreme hardship for ordinary people. Villages were forced to supply soldiers, and forced recruitment caused widespread anger. In 1918–19 and 1920–21 crops failed and an influenza epidemic struck; the 1921 census recorded 12 to 13 million deaths. People hoped their hardships would end after the war, but they did not — and this discontent fed the national movement.(c) The Rowlatt Act (1919) was hurriedly passed through the Imperial Legislative Council despite the united opposition of all Indian members. It gave the government enormous powers to repress political activities and allowed the detention of political prisoners without trial for two years. Indians felt this was deeply unjust and a betrayal of the rights they had expected after the war, so they were outraged. Gandhi launched a nationwide satyagraha against it.(d) Mahatma Gandhi withdrew the Non-Cooperation Movement in February 1922 because the movement was turning violent in many places — most notably the Chauri Chaura incident, where a peaceful demonstration turned into a violent clash and a police station was set on fire. Gandhi felt that satyagrahis were not yet properly trained for non-violent mass struggle and needed to be prepared before launching such movements again.
2. What is meant by the idea of satyagraha?
ANSWERSatyagraha was a novel method of mass agitation that Mahatma Gandhi developed in South Africa and brought to India. The word emphasised the power of truth and the need to search for truth.The central idea was that if the cause was true and the struggle was against injustice, then physical force was not necessary to fight the oppressor. Without seeking vengeance or being aggressive, a satyagrahi could win the battle through non-violence by appealing to the conscience of the oppressor.People — including the oppressors — had to be persuaded to see the truth rather than be forced to accept it through violence. Gandhi believed this dharma of non-violence (pure soul-force) could unite all Indians, and by such struggle truth was bound to ultimately triumph.
3. Write a newspaper report on:
a) The Jallianwala Bagh massacreb) The Simon Commission
ANSWER(a) The Jallianwala Bagh massacre — Amritsar, 14 April 1919: A day of horror has shaken Punjab. On the afternoon of 13 April, a large, peaceful crowd gathered in the enclosed ground of Jallianwala Bagh — some to protest against the new repressive measures, many simply to attend the Baisakhi fair. Numerous villagers from outside the city were unaware that martial law had been imposed. General Dyer marched in with his troops, blocked the only exit points and opened fire without warning on the trapped, unarmed gathering. Hundreds were killed and many more wounded. Dyer later admitted his aim was to ‘produce a moral effect’ — to strike terror into the hearts of satyagrahis. As news of the massacre spreads, crowds are taking to the streets across north India, and a wave of grief and anger is sweeping the nation.(b) ‘Go back Simon!’ — 1928: The Statutory Commission headed by Sir John Simon, set up by the Tory government in Britain to review the constitutional system in India, arrived today to a storm of protest. The great grievance is plain: the commission does not have a single Indian member — all of its members are British, yet they claim to decide India’s constitutional future. Crowds met the commission everywhere with black flags and the resounding slogan ‘Go back Simon’. Remarkably, all parties — including the Congress and the Muslim League — have joined the demonstrations. The protests turned tragic when Lala Lajpat Rai was assaulted by the police during one such peaceful demonstration and later succumbed to his injuries. The boycott of the Simon Commission has injected fresh energy into the national movement.
4. Compare the images of Bharat Mata in this chapter with the image of Germania in Chapter 1.
ANSWERBoth Bharat Mata and Germania are female allegories used to give the nation a human form so that people could identify with and feel devotion towards their country.Bharat Mata was first imagined by Bankim Chandra Chattopadhyay (in ‘Vande Mataram’) and painted by Abanindranath Tagore in 1905 as a calm, composed, divine and spiritual ascetic figure, shown dispensing learning, food and clothing, with a mala (rosary) emphasising her ascetic quality. In later popular prints she was also shown with a trishul, standing beside a lion and an elephant as symbols of power and authority. Devotion to her was treated as evidence of one’s nationalism.Germania (Chapter 1) was the allegory of the German nation, usually shown wearing a crown of oak leaves (oak standing for heroism), often holding a sword and a flag with the colours of the German republic, symbolising the German people’s readiness to fight for liberty and unification.Difference: Bharat Mata’s images draw heavily on religious and Hindu spiritual iconography (ascetic, divine), which is why people of other communities sometimes felt left out, whereas Germania’s imagery is more secular and martial, drawing on classical and political symbols. Both, however, served the same purpose of building a sense of national identity.
Discuss
1. List all the different social groups which joined the Non-Cooperation Movement of 1921. Then choose any three and write about their hopes and struggles to show why they joined the movement.
ANSWERSocial groups that joined the Non-Cooperation Movement of 1921: the urban middle classes (students, teachers, headmasters and lawyers); merchants and traders; the peasants (such as those of Awadh); tribal peasants (such as those of the Gudem Hills); and plantation workers (such as those in Assam).(i) The urban middle classes: Thousands of students left government schools and colleges, teachers and headmasters resigned, and lawyers gave up their practices. They hoped that by boycotting British institutions, schools, councils and foreign goods they could weaken British rule and win swaraj. Their struggle slowed down because khadi was more expensive than mill cloth and alternative Indian institutions were slow to come up, so many drifted back to government schools and courts.(ii) The peasants of Awadh: Led by Baba Ramchandra, the peasants struggled against talukdars and landlords who demanded exorbitant rents and various cesses, and forced peasants to do begar. They had no security of tenure. They joined the movement hoping for a reduction of revenue, abolition of begar and a social boycott of oppressive landlords. For them, swaraj meant freedom from this oppression — though their actions (attacking talukdars’ houses, looting bazaars) often went beyond what the Congress approved.(iii) The tribal peasants of the Gudem Hills (Andhra Pradesh): The colonial government had closed large forest areas, stopping the hill people from grazing cattle and collecting fuelwood and fruits, and forced them to do begar for road building. Led by Alluri Sitaram Raju, they revolted, hoping to regain their traditional rights over the forests. Inspired by the Non-Cooperation Movement, they wore khadi and gave up drinking, but Raju believed India could be freed only by force, so they carried on guerrilla warfare — their idea of swaraj was tied to their immediate livelihood.
2. Discuss the Salt March to make clear why it was an effective symbol of resistance against colonialism.
ANSWERThe Salt March was an effective symbol of resistance because salt was something consumed by the rich and the poor alike, and it was one of the most essential items of food. By choosing salt, Gandhi found a single issue with which all classes of Indian society could identify, uniting the whole nation in one campaign.The tax on salt and the government’s monopoly over its production revealed the most oppressive face of British rule — taxing even the cheapest necessity of the poorest people. Demanding its abolition therefore dramatised the injustice of colonial rule in a way everyone could feel.Gandhi began his famous march on foot with 78 trusted volunteers, walking over 240 miles from Sabarmati to Dandi in 24 days. Thousands joined and gathered to hear him along the way. On 6 April 1930 he reached Dandi and ceremonially broke the salt law by boiling sea water to make salt. This simple, peaceful, dramatic act of defiance inspired thousands across the country to break the salt law, and it marked the beginning of the Civil Disobedience Movement — making salt a powerful, unifying symbol of resistance against colonialism.
3. Imagine you are a woman participating in the Civil Disobedience Movement. Explain what the experience meant to your life.
ANSWER(A model answer.) When Mahatma Gandhi gave his call during the Salt March, for the first time in my life I stepped out of the four walls of my home into the public arena. Thousands of us women — mothers with children in our arms, old and young — came out to listen to him and to serve the nation.I joined protest marches, helped manufacture salt in defiance of the law, and picketed foreign-cloth and liquor shops. Many of us, including me, courted arrest and went to jail. I came to see service to the nation as a sacred duty of women, and felt a new sense of dignity, courage and belonging.Yet the experience also had its limits. This greater public role did not bring a radical change in how women’s position was seen — Gandhiji still believed our chief duty was to look after home and hearth, and the Congress was reluctant to give women positions of authority, valuing mainly our symbolic presence. Even so, the movement opened a door that could never again be fully closed, and it changed how I and other women saw ourselves and our place in the nation.
4. Why did political leaders differ sharply over the question of separate electorates?
ANSWERPolitical leaders differed sharply over separate electorates because each feared for the interests of the group they represented within a future, self-governing India.Dalit leaders like Dr B.R. Ambedkar demanded separate electorates that would choose dalit members for the councils, believing that political empowerment was the way to solve the social disabilities of the Depressed Classes. Mahatma Gandhi opposed this, arguing that separate electorates for dalits would slow down their integration into society; when the British conceded Ambedkar’s demand, Gandhi went on a fast unto death, and the dispute was finally settled by the Poona Pact (1932) granting reserved seats voted in by the general electorate.Muslim leaders sought separate electorates (or reserved seats and proportional representation) to safeguard their political interests as a minority, fearing that their culture and identity would be submerged under a Hindu majority. Sir Muhammad Iqbal defended separate electorates as essential for the Muslims. Hindu Mahasabha leaders such as M.R. Jayakar strongly opposed any such compromise. Thus leaders differed because they each saw the question of representation as vital to protecting their community’s rights and identity in independent India.
Project
Find out about the anti-colonial movement in Indo-China. Compare and contrast India’s national movement with the ways in which Indo-China became independent.
PROJECT GUIDEThis is a project activity. Use Chapter 2 on Indo-China and reliable sources to prepare your comparison; the points below can guide your write-up.Similarities: both India and Indo-China (Vietnam) were colonies that developed strong anti-colonial nationalist movements; in both, the experience of being oppressed by a foreign power united different social groups; both saw the mobilisation of peasants, students and ordinary people, and both used cultural pride and education to build national identity.Differences: India’s national movement under the Congress and Mahatma Gandhi relied chiefly on mass non-violent methods — satyagraha, non-cooperation and civil disobedience — and India won independence largely through negotiation and constitutional struggle in 1947. In Indo-China the struggle, led by figures such as Ho Chi Minh and the communists, was far more armed and revolutionary, involving long guerrilla and full-scale wars first against the French and later the Americans, and independence came through prolonged military conflict. Present a short report (with a table of similarities and differences) summarising your findings.
Extra Practice Questions
Short Answer Type Questions
Q1. What was the Khilafat Movement and why did Gandhiji take it up?
ANSWERThe Khilafat Movement aimed to defend the temporal powers of the Ottoman Khalifa, the spiritual head of the Islamic world, after Turkey’s defeat in the First World War. A Khilafat Committee was formed in Bombay in 1919 under leaders like Muhammad Ali and Shaukat Ali. Gandhi took up the issue because he saw it as an opportunity to bring Hindus and Muslims together under one unified national movement, which he felt was essential for a broad-based struggle.
Q2. What happened at Chauri Chaura in February 1922?
ANSWERAt Chauri Chaura in Gorakhpur, a peaceful demonstration in a bazaar turned into a violent clash with the police, and a police station was set on fire, killing policemen. Disturbed that the Non-Cooperation Movement was turning violent, Mahatma Gandhi called a halt to the movement.
Q3. Who was Alluri Sitaram Raju?
ANSWERAlluri Sitaram Raju was the leader of a militant guerrilla movement of tribal peasants in the Gudem Hills of Andhra Pradesh in the early 1920s. He claimed special powers, talked of Gandhi’s greatness and persuaded people to wear khadi, but believed India could be freed only by force. The Gudem rebels attacked police stations; Raju was captured and executed in 1924 and became a folk hero.
Q4. What was the Gandhi–Irwin Pact?
ANSWERThe Gandhi–Irwin Pact was signed on 5 March 1931. By it, Gandhi agreed to call off the Civil Disobedience Movement and to participate in the Second Round Table Conference in London, while the government agreed to release the political prisoners.
Q5. How did the business classes relate to the Civil Disobedience Movement?
ANSWERIndian merchants and industrialists, organised through bodies like FICCI (1927) and led by figures such as Purshottamdas Thakurdas and G.D. Birla, wanted protection from imports and freedom from colonial restrictions on business. They supported and gave financial assistance to the Civil Disobedience Movement when it began. But after the failure of the Round Table Conference, they grew apprehensive of militant activity and prolonged disruption of business, and their enthusiasm declined.
Long Answer Type Questions
Q1. How did different social groups in the countryside understand and participate in the Civil Disobedience Movement?
ANSWERIn the countryside, the Civil Disobedience Movement drew in different groups with different aspirations. Rich peasants like the Patidars of Gujarat and the Jats of Uttar Pradesh, being producers of commercial crops, were badly hit by the trade depression and falling prices and could not pay the government’s revenue demand. They became enthusiastic supporters, for them swaraj meant a fight against high revenues; but they were disappointed when the movement was called off in 1931 without revenue being revised, and many refused to rejoin in 1932. The poor peasants were mostly small tenants who wanted their unpaid rent to landlords to be remitted. They joined radical movements led by Socialists and Communists, but the Congress, afraid of upsetting rich peasants and landlords, was unwilling to support ‘no rent’ campaigns, so their relationship with the Congress stayed uncertain. Thus the movement in the countryside reflected sharply different class interests rather than a single shared idea of swaraj.
Q2. Describe the various cultural processes through which a sense of collective belonging was created in India.
ANSWERA sense of collective belonging came partly from the experience of united struggles, but also through several cultural processes. First, the nation was given a visual identity through the figure of Bharat Mata — imagined by Bankim Chandra Chattopadhyay (‘Vande Mataram’, later in Anandamath) and painted by Abanindranath Tagore; devotion to her became a sign of nationalism. Second, nationalists revived Indian folklore — Rabindranath Tagore collected ballads and myths in Bengal, and Natesa Sastri compiled Tamil folk tales — to recover a true national culture and restore pride in the past. Third, icons and symbols such as the tricolour flags (the Swadeshi flag with eight lotuses and a crescent, and Gandhi’s 1921 Swaraj flag with the spinning wheel) became symbols of defiance during marches. Fourth, nationalists reinterpreted history, writing about India’s glorious ancient achievements in art, science and culture to counter the British view of Indians as backward. These processes, however, sometimes drew on Hindu imagery, which could make other communities feel left out.
Q3. Trace the main events that led from the First World War to the launching of the Civil Disobedience Movement.
ANSWERThe First World War (1914–18) brought economic hardship through higher taxes, doubled prices, forced recruitment, famine and an influenza epidemic, creating widespread discontent. In 1919 the Rowlatt Act allowed detention without trial, against which Gandhi launched a satyagraha; the brutal Jallianwala Bagh massacre of 13 April 1919 deepened anger. To unite Hindus and Muslims, Gandhi joined the Khilafat issue with the demand for swaraj, and at Nagpur (December 1920) the Non-Cooperation Movement was adopted, beginning in January 1921. After the Chauri Chaura violence, Gandhi withdrew it in February 1922. Through the late 1920s, the worldwide economic depression hit peasants, and the all-British Simon Commission (1928) was met with ‘Go back Simon’ protests. In December 1929 the Lahore Congress adopted Purna Swaraj, and 26 January 1930 was observed as Independence Day. To translate this into action, Gandhi launched the Salt/Dandi March, breaking the salt law on 6 April 1930 — thus beginning the Civil Disobedience Movement.
MCQs & Assertion–Reason
1. Mahatma Gandhi returned to India from South Africa in:
(a) January 1915 (b) March 1919 (c) January 1920 (d) April 1917
2. The Rowlatt Act allowed the detention of political prisoners without trial for:
(a) one year (b) two years (c) six months (d) five years
3. The Jallianwala Bagh massacre took place on:
(a) 6 April 1919 (b) 10 April 1919 (c) 13 April 1919 (d) 13 April 1920
4. The Non-Cooperation programme was adopted at the Congress session held at:
(a) Calcutta (b) Nagpur (c) Lahore (d) Madras
5. Who led the peasant movement in Awadh?
(a) Alluri Sitaram Raju (b) Baba Ramchandra (c) Vallabhbhai Patel (d) C.R. Das
6. The Civil Disobedience Movement began with the breaking of the salt law at:
(a) Sabarmati (b) Champaran (c) Dandi (d) Bardoli
7. The demand for ‘Purna Swaraj’ was adopted at the Lahore Congress in:
(a) December 1928 (b) December 1929 (c) January 1930 (d) March 1930
8. The Swaraj Party within the Congress was formed by:
(a) Jawaharlal Nehru and Subhas Chandra Bose (b) C.R. Das and Motilal Nehru (c) Muhammad Ali and Shaukat Ali (d) Gandhi and Patel
9. The image of Bharat Mata was first painted by:
(a) Bankim Chandra Chattopadhyay (b) Rabindranath Tagore (c) Abanindranath Tagore (d) Raja Ravi Varma
10. The Poona Pact of 1932 was concerned with:
(a) the salt tax (b) reserved seats for the Depressed Classes (c) the Khilafat issue (d) dominion status
For each Assertion–Reason question, choose: (A) Both true and the Reason correctly explains the Assertion; (B) Both true but the Reason is not the correct explanation; (C) Assertion true, Reason false; (D) Assertion false, Reason true.
A-R 1. Assertion: Mahatma Gandhi withdrew the Non-Cooperation Movement in February 1922.
Reason: The movement was turning violent in many places, as seen in the Chauri Chaura incident.
A-R 2. Assertion: Salt was chosen as the symbol of the Civil Disobedience Movement.
Reason: Salt was consumed by the rich and the poor alike and was one of the most essential items of food.
A-R 3. Assertion: The Simon Commission was welcomed warmly by Indian leaders.
Reason: The Simon Commission did not have a single Indian member.
A-R 4. Assertion: Rich peasants like the Patidars supported the Civil Disobedience Movement.
Reason: Being producers of commercial crops, they were hard hit by the trade depression and could not pay the high revenue demand.
A-R 5. Assertion: Industrial workers participated in the Civil Disobedience Movement in very large numbers everywhere.
Reason: As the industrialists came closer to the Congress, the workers largely stayed aloof from the movement.
Answer key: 1-(A), 2-(A), 3-(D), 4-(A), 5-(D).
Exam Tips & Common Mistakes
How to score full marks in this chapter
Memorise the key dates and events in sequence (Rowlatt Act and Jallianwala Bagh 1919, Non-Cooperation 1921, Chauri Chaura 1922, Simon Commission 1928, Purna Swaraj 1929, Dandi March 1930, Gandhi–Irwin Pact 1931, Poona Pact 1932). For ‘differing strands’ questions, organise your answer group by group (towns, rich peasants, poor peasants, tribals, workers, business classes, women, dalits) and show that swaraj meant something different to each. Always support points with the textbook’s own examples — Baba Ramchandra in Awadh, Alluri Sitaram Raju in the Gudem Hills, the salt march, Ambedkar and the Poona Pact, Bharat Mata. For newspaper-report and source questions, use a clear headline, date and place.
Common mistakes to avoid
Confusing the Non-Cooperation Movement (1921) with the Civil Disobedience Movement (1930) — one refused cooperation, the other actively broke laws.
Mixing up dates of Jallianwala Bagh (13 April 1919) and the Dandi march (6 April 1930).
Writing that the Simon Commission was welcomed — it was boycotted because it had no Indian member.
Saying all social groups had the same idea of swaraj — each group understood it differently.
Confusing the Gandhi–Irwin Pact (1931) with the Poona Pact (1932).
Leaving ‘Imagine you are…’ and Project questions blank — write a model answer in your own words.
Frequently Asked Questions
What is Chapter 2 of Class 10 History about?
Chapter 2, Nationalism in India, traces the growth of Indian nationalism from the 1920s — the impact of the First World War, satyagraha, the Rowlatt Act and Jallianwala Bagh, the Non-Cooperation and Khilafat movements, the Civil Disobedience Movement and the Salt March, and how a sense of collective belonging was built through symbols like Bharat Mata, folklore, songs and a reinterpretation of history.
Why did Mahatma Gandhi call off the Non-Cooperation Movement?
Gandhi called off the Non-Cooperation Movement in February 1922 because it was turning violent in several places, most notably at Chauri Chaura where a police station was set on fire. He felt that satyagrahis needed to be properly trained in non-violence before undertaking mass struggle.
Why was the Salt March an effective symbol of resistance?
Salt was used by both the rich and the poor and was an essential item of food, so taxing it revealed the most oppressive face of British rule. By breaking the salt law during the 240-mile Dandi march, Gandhi chose an issue with which all classes could identify, uniting the nation and beginning the Civil Disobedience Movement.
