Clothing: A Social NCERT Solutions Class 9 Social Science History Chapter 8 with Answers

We have completed the NCERT/CBSE Solutions chapter-wise for Class 9 Social Science History Chapter 8 Clothing: A Social with Answers by expert subject teacher for latest syllabus and examination. Prepare effectively for the exam taking the help of the Class 9 Social Science NCERT Solutions PDF free of cost from here. Students also can take a free NCERT Solutions of Clothing: A Social. Each question has right answer Solved by Expert Teacher. Download the Social Science NCERT Solutions with Answers for Class 9 Social Science Pdf and prepare to help students understand the concept very well.

NCERT Solutions for Class 9 Social Science History Chapter wise

Page No. 178

Questions

Q1. Explain the reasons for the changes in clothing patterns and materials in the eighteenth century.

Answer: After the 18th century, the colonisation of most of the world by Europe, the spread of democratic ideals and the growth of an industrial society completely changed the ways in which people thought about dress. People could use styles and materials that were drawn from other cultures and locations. Western dress styles for men were adopted worldwide.

Q2. What were the sumptuary laws in France?

Answer: The citizens of France were supposed to scrupulously follow the sumptuary laws from 1294 until the French Revolution in 1789. These rules attempted to govern the lower classes lifestyles by limiting the amount and type of clothing they may purchase. The laws tried to control the following:

  • The actions of individuals who are judged to be socially inferior
  • Restricting people from wearing specific clothing
  • Consuming specific foods and beverages
  • Hunting game in specific places

Q3. Give any two examples of the ways in which European dress codes were different from Indian dress codes.

Answer: When European traders first began visiting India, they were distinguished from the Indian ‘turban wearers’ as the ‘hat wearers.’ These two headgears not only looked different, they also signified different things. The turban in India was not just for protection from the heat but was a sign of respectability, and could not be removed at will. In the Western tradition, the hat had to be removed before social superiors as a sign of respect. This cultural difference created misunderstanding. The British were often offended if Indians did not take off their turban as a mark of respect when they met colonial officials. Many Indians wore the turban to assert their regional or national identity.

Another paradox related to the wearing of shoes. At the beginning of the nineteenth century, it was customary for British officials to follow Indian etiquette and remove their footwear in the courts of ruling kings or chiefs. Some British officials also wore Indian clothes. But in 1830, Europeans were forbidden from wearing Indian clothes at official functions, so that their cultural identity was not undermined.

Q4. In 1805, a British official, Benjamin Heyne, listed the manufactures of Bangalore which included the following:

Women’s cloth of different musters and names

Coarse chintz

Muslins

Silk cloths Of this list, which kind of cloth would have definitely fallen out of use in the early 1900s and why?

Answer: Muslin would have fallen out of use as machine cloth had flooded the Indian markets and was cheaper. Muslin was expensive and hence was not used. In fact, the Industrial Revolution brought about a complete change in which muslin cloth had no place.

Q5. Suggest reasons why women in nineteenth century India were obliged to continue wearing traditional Indian dress even when men switched over to the more convenient Western clothing. What does this show about the position of women in society?

Answer: Even as males converted to more accessible western clothing, women in nineteenth-century India were obligated to continue wearing traditional Indian attire. This obviously demonstrates that women had a lesser social rank than men at the period. They were imprisoned behind the four walls of their dwellings and were not allowed to see what was happening outside. They were not made part of the change and modernity.

Q6. Winston Churchill described Mahatma Gandhi as a ‘seditious Middle Temple Lawyer’ now ‘posing as a half naked fakir’. What provoked such a comment and what does it tell you about the symbolic strength of Mahatma Gandhi’s dress?

Answer: Winston Churchill was an imperialist by nature and believed in the superiority of white men. He called Mahatma seditious because under Gandhi’s leadership the Congress launched Non-cooperation and Civil Disobedience Movement which was aimed at the British rule.

Gandhiji put on western clothes while practising as a lawyer in India and South Africa. Later on, he changed to loin clothes. He did so to identify himself with the peasants of India who were scantily dressed. But Mr Churchill saw it as a sign of inferiority and in order to denigrate called him a half naked fakir. Churchill could not understand Gandhiji’s depth of the love for his countrymen who could not afford full clothes.

Gandhiji’s dress was a sign of simplicity, purity and of poverty of millions of Indian. Even when Gandhiji went to England for attending the Second Round Table Conference in 1931, he refused to compromise and wore it even before King George V at the Buckingham Palace.

Q7. Why did Mahatma Gandhi’s dream of clothing the nation in khadi appeal only to some sections of Indians?

Answer: Mahatma Gandhi’s dream of clothing the nation in khadi appealed only to some sections of Indians because of different reasons. For the socially deprived, emancipation opened new doors – they wanted to experiment with Western dress styles now that dress restrictions did not hamper with their wishes anymore. This adoption of Western clothing was symbolic of new-found self and public respect for them. Others found khadi expensive to buy, and women in south India complained that they could not afford nine yards of khadi (standard length of the sari in the south).

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