1. Champaran:The Champaran agitation in Bihar was Gandhi's first active involvement into Indian freedom politics. The Champaran farmers were being forced to grow Indigo and were being tortured if they protested.

The farmers sought Gandhi's help and through a calculated non-violent protest, Gandhi managed to win concessions from the authority.

2. Kheda: When Kheda, a village in Gujarat, was badly hit by floods, the local farmers appealed to the rulers to waive off the taxes. Here, Gandhi started a signature campaign where peasants pledged non-payment of taxes.

He also arranged a social boycott of the mamlatdars and talatdars (revenue officials). In 1918, the Government relaxed the conditions of payment of revenue tax until the famine ended.

3. Khilafat Movement:

Gandhi's influence on the Muslim population was remarkable. This was evident in his involvement in the Khilafat Movement. After the first World War, the Muslims feared for the safety of their Caliph or religious leader and a worldwide protest was being organised to fight against the collapsing status of the Caliph.

Gandhi became a prominent spokesperson of the All India Muslim Conference and returned the medals he had received from the Empire during his Indian Ambulance Corps days in South Africa. His role in the Khilafat made him a national leader in no time.

4. Non-cooperation Movement

Gandhi had realised that the British had been able to be in India only because of the co-operation they received from the Indians. Keeping this in mind, he called for a non-cooperation movement.

(i) Medieval society was a society of “great inequalities.” This was reflected in the Muslim society even more than in the Hindu, the latter being predominantly rural where inequalities were less marked.

(ii) In towns the Muslim nobility led a life of great ostentation. Some of the wealthy merchants, Hindu and Muslim, also led lives of ostentation. The great mass of people, in towns as well as in the countryside, lived a simple life, and often had to face many hardships. It was however, not a life without joy, as numerous festivals, fairs etc. relieved to some extent, the monotony of their lives.

(iii) Level of income of the people belonging to different sections, classes and castes of the society was having surprising disparities and inequalities.

(iv) The use of food stuff, vegetables, fruits, milk, ghee, good quality garments, ornaments, households, furniture, means of transport etc was definitely indicated that there was great ineqnalities in medieval society of India.
 

Mackenize try to rediscovered the Vijayanagar Empire in the following way :

i.He embarked on collecting local histories.

ii.He surveyed historic sites.

iii.He wanted to understand India’s past and make governance of the colony easier

The Non-Cooperation Movement led by Mahatma Gandhi was the first nationwide mass protest in the history of Indian Independence. This movement stretched from September 1920 to February 1922.

Ain-i-Akbari is a part of Abul Fazl’s Akbamama. In simple words we can say Ain-i-Akbari was written by a prominent historian of Akbar’s court.

There are three parts of Akbamama. The third part of Akbamama is Ain-i-Akbari which is called the soul (or real life of Akbarnama).

Historical Importance of Ain-i-Akbari : Ain-i-Akbari describes very clearly about the administrative system of Akbar. But the ornamental style of writing of Abul Fazl, using this style he had made efforts to give spiritual effects of the administrative system of Akbar on the mind of the reader, definitely make the book difficult and boring.

The writer of Ain-i-Akbari has tried to consult some Sanskrit scholars to give a more simple form as far as language of the book is concerned. He has referred Hindu as very liberal in their religious outlook and providing respect to their guests. He had lived to respect, seriousness, honesty and innocency in very direct and open manner. Like Al-Biruni he also excepts Hindus monotheist.

Abul Fazl has mention many causing of arising differences among the followers of different religions in India. For example he excepts one of the cause was diversity in languages. He says due to different languages people are sometime unable to understand the religious themes, rituals and traditions of the people of other religion. Secondly, he says due to incapability of the explanation of the religions also creat differences amongst the people of different religions. Thirdly, he says there is a lack of zeal among the different people to try to understand the teaching of different religions.

According to Abul Fazl the narrow minded as well as fanatic rulers also responsible because they take anti-people steps and follow anti-people policies against the people of other religion in the name of religion.

It is very clear if we study Akbarnama or Ain-i-Akbari that Abul Fazl has accepted Akbar, Mughal Emperor as his own ‘Hero’. He had praise the secular policy of Akbar. According to writer of Ain-i-Akbari the main aim of Akbar’s defend, conquests was to bring the maximum people under his liberal, tolerant, justice and peaceful administration and control to provide maximum political benefits to maximum people of lndia.

The Fifth Report was submitted to the British Parliament in 1813.

(i) It was the fifth of a series of reports on the administration and activities of the East India Company in India.

(ii) Often referred to as the Fifth Report, it ran into 1002 pages, of which over 800 pages were appendices that reproduced petitions of zamindars and ryots, reports of collectors from different districts, statistical tables on revenue returns, and notes on the revenue and judicial administration of Bengal and Madras (present-day Tamil Nadu) written by officials.

(iii) It contained information about Company’s misrule and maladministration, Incidents of greed and corruption of Company officials were discussed.

(iv) It exaggerated the collapse of traditional zamindari power in Bengal.

(v) It overestimated the scale on which zamindars were losing their lands.

1. Archaeologists trace socio-economic differences in Harappan society by adopting the following methods and techniques:

1. Burials. a. Difference in burial pits.
                b. Presence of artefacts in the burial.
 
Archaeologist have found out that in Burials
  a. There is difference in burial pits, some are just hollowed out space whereas others are lined with bricks.
   b. Although Harappans rarely buried precious material along with their death one, however some graves did contain pottery, ornaments, jewellery which were made of semi precious stones.

2. Availability of Luxury goods.

Archaeologists assume objects to be luxuries if they are rare or made from costly, non-local materials or with complicated technologies.

Archaeologist have noticed that,

a. Larger settlements like Harappa and Mohenjodaro has large concerntration of Luxury goods whereas smaller settlements like kalibangan etc did not.

Some graves contain pottery and ornaments, perhaps indicating a belief that these could be used in the afterlife. Jewellery has been found in burials of both men and women. In fact, in the excavations at the cemetery in Harappa in the mid-1980s, an ornament consisting of three shell rings, a jasper (a kind of semi-precious stone) bead and hundreds of micro beads was found near the skull of a male. In some instances the dead were buried with copper mirrors. But on the whole, it appears that the Harappans did not believe in burying precious things with the dead.

The programmes of the Non-cooperation Movement were as follows:

Boycott Programmes -

1. Boycott of government colleges, schools and courts.
2. Boycott of foreign goods.
3. Boycott of Council elections to be held as per the suggestions of the Morley-Minto Reforms of 1919.
4. Resignation of Indians members from nominated seats in the local bodies.
5. Surrender of titles and honorary offices.
6. Refusal to attend functions organised by the government.

 Swadeshi programmes -  

1. Popularisation of Swadeshi and khadi by promoting hand-spinning and hand weaving.
2. Foundation of national schools and colleges as an alternative to British educational institutions. Establishment of private arbitration courts, i.e.,  panchayats.
3. Forging Hindu-Muslim unity.
4. Removal of untouchability from the Indian society and undertaking thorough measures for welfare of the Harijans.
5. Emancipation and upliftment of women.