Read the passage below for question 76-84! Mahatma Gandhi,byname ofMohandas Karamchand Gandhi(bornOctober 2, 1869, Porbandar, India—diedJanuary 30, 1948, Delhi),Indian lawyer, politician, social activist, and writer who became the leader of the nationalist movement against the British rule of India. As such, he came to be considered the father of his country. Gandhi is internationally esteemed for his doctrine ofnonviolent protest (satyagraha) to achieve political and social progress. In the eyes of millions of his fellow Indians, Gandhi was the Mahatma (“Great Soul”). The unthinking adoration of the huge crowds that gathered to see him all along the route of his tours made them a severe ordeal; he could hardly work during the day or rest at night. “The woes of the Mahatmas,” he wrote, “are known only to the Mahatmas.” His fame spread worldwide during his lifetime and only increased after his death. The name Mahatma Gandhi is now one of the most universally recognized on earth. Mohandas grew up in a home steeped inVaishnavism—worship of the Hindu god Vishnu—with a strong tinge ofJainism, a morally rigorous Indian religion whose chief tenets are nonviolence and the belief that everything in the universe is eternal. Thus, he took for grantedahimsa (non-injury to all living beings), vegetarianism, fasting for self-purification, and mutual tolerance between adherents of various creeds and sects. But Mohandas was determined to visit England. One of his brothers raised the necessary money, and his mother’s doubts were allayed when he took a vow that, while away from home, he would not touch wine, women, or meat. Mohandas disregarded the last obstacle—the decree of the leaders of the Modh Bania subcaste (Vaishya caste), to which the Gandhis belonged, who forbade his trip to England as a violation of the Hindu religion—and sailed in September 1888. Ten days after his arrival, he joined theInner Temple, one of the four London law colleges (The Temple). Gandhi took his studies seriously and tried to brush up on his English and Latin by taking the University of London matriculation examination. But, during the three years he spent in England, his main preoccupation was with personal and moral issues rather than with academic ambitions. The transition from the half-rural atmosphere of Rajkot to the cosmopolitan life of London was not easy for him. Fortunately for him he came across a vegetarian restaurant as well as a book providing a reasoned defense of vegetarianism, which henceforth became a matter of conviction for him, not merely a legacy of his Vaishnava background. The missionary zeal he developed for vegetarianism helped to draw the pitifully shy youth out of his shell and gave him a new poise. He became a member of the executive committee of the London Vegetarian Society, attending its conferences and contributing articles to its journal. Painful surprises were in store for Gandhi when he returned to India in July 1891. His mother had died in his absence, and he discovered to his dismay that the barrister’s degree was not a guarantee of a lucrative career. He was turned down even for the part-time job of a teacher in a Bombay high school, he returned to Rajkot to make a modest living by drafting petitions for litigants. Even that employment was closed to him when he incurred the displeasure of a local British officer. It was, therefore, with some relief that in 1893 he accepted the none-too-attractive offer of a year’s contract from an Indian firm in Natal,South Africa. Africa was to present to Gandhichallenges and opportunities that he could hardly have conceived. In the end he would spend more than two decades there, returning to India only briefly in 1896–97. The youngest two of his four children were born there. Gandhi was quickly exposed to the racial discrimination practiced in South Africa. The humiliations were the daily lot of Indian traders and laborers in Natal, who had learned to pocket them with the same resignation with which they pocketed their meager earnings. What was new was not Gandhi’s experience but his reaction. He had so far not been conspicuous for self-assertion or aggressiveness. But something happened to him as he smarted under the insults heaped upon him. In retrospect the journey from Durban to Pretoria struck him as one of the most-creative experiences of his life; it was his moment of truth. Henceforth he would not accept injustice as part of the natural or unnatural order in South Africa; he would defend his dignity as an Indian and as a man. The struggle in South Africa lasted for more than seven years. It had its ups and downs, but under Gandhi’s leadership, the small Indian minority kept up its resistance against heavy odds. Hundreds of Indians chose to sacrifice their livelihood and liberty rather than submit to laws repugnant to their conscience and self-respect. In the final phase of the movement in 1913, hundreds of Indians, including women, went to jail, and thousands of Indian workers who had struck work in the mines bravely faced imprisonment, flogging, and even shooting. It was a terrible ordeal for the Indians, but it was also the worst possible advertisement for the South African government, which, under pressure from the governments of Britain and India, accepted a compromise negotiated by Gandhi on the one hand and the South African statesman Gen.Jan Christian Smuts on the other. He went back to India and became a dominant figure on the political stage for the independence, commanding an influence never before attained by any political leader in India or perhaps in any other country. Gandhi’s message was simple: it was not British guns but imperfections of Indians themselves that kept their country in bondage. His program, the nonviolentnoncooperation movement against the British government, included boycotts not only of British manufactures but of institutions operated or aided by the British in India: legislatures, courts, offices, schools. It was one of the greatest disappointments of Gandhi’s life that Indian freedom was realized without Indian unity. Muslim separatism had received a great boost while Gandhi and his colleagues were in jail, and in 1946–47, as the final constitutional arrangements were being negotiated, the outbreak of communal riots between Hindus and Muslims unhappily created a climate in which Gandhi’s appeals to reason and justice, tolerance and trust had little chance. When partition of the subcontinent was accepted—against his advice—he threw himself heart and soul into the task of healing the scars of the communal conflict, toured the riot-torn areas in Bengal and Bihar, admonished the bigots, consoled the victims, and tried to rehabilitate the refugees. In the atmosphere of that period, surcharged with suspicion and hatred, that was a difficult and heartbreaking task. Gandhi was blamed by partisans of both the communities. When persuasion failed, he went on a fast. He won at least two spectacular triumphs: in September 1947 his fasting stopped the rioting in Calcutta, and in January 1948 he shamed the city of Delhi into a communal truce. A few days later, on January 30, while he was on his way to his evening prayer meeting in Delhi, he was shot down by Nathuram Godse, a young Hindu fanatic. Sumber: (https://www.britannica.com/biography/Mahatma-Gandhi) What is the intention of the author? To warn the readers on the danger of Gandhi’s teachings. To predict the impact of Gandhi’s movement for India. To tell the readers about the life of Gandhi. To encourage the readers to adopt his teaching. To encourage the readers to become active in the community like Gandhi.

Question

Read the passage below for question 76-84!

Mahatma Gandhi, byname of Mohandas Karamchand Gandhi (born October 2, 1869, Porbandar, India—died January 30, 1948, Delhi), Indian lawyer, politician, social activist, and writer who became the leader of the nationalist movement against the British rule of India. As such, he came to be considered the father of his country. Gandhi is internationally esteemed for his doctrine of nonviolent protest (satyagraha) to achieve political and social progress.

In the eyes of millions of his fellow Indians, Gandhi was the Mahatma (“Great Soul”). The unthinking adoration of the huge crowds that gathered to see him all along the route of his tours made them a severe ordeal; he could hardly work during the day or rest at night. “The woes of the Mahatmas,” he wrote, “are known only to the Mahatmas.” His fame spread worldwide during his lifetime and only increased after his death. The name Mahatma Gandhi is now one of the most universally recognized on earth.

Mohandas grew up in a home steeped in Vaishnavism—worship of the Hindu god Vishnu—with a strong tinge of Jainism, a morally rigorous Indian religion whose chief tenets are nonviolence and the belief that everything in the universe is eternal. Thus, he took for granted ahimsa (non-injury to all living beings), vegetarianism, fasting for self-purification, and mutual tolerance between adherents of various creeds and sects. But Mohandas was determined to visit England. One of his brothers raised the necessary money, and his mother’s doubts were allayed when he took a vow that, while away from home, he would not touch wine, women, or meat. Mohandas disregarded the last obstacle—the decree of the leaders of the Modh Bania subcaste (Vaishya caste), to which the Gandhis belonged, who forbade his trip to England as a violation of the Hindu religion—and sailed in September 1888. Ten days after his arrival, he joined the Inner Temple, one of the four London law colleges (The Temple).

Gandhi took his studies seriously and tried to brush up on his English and Latin by taking the University of London matriculation examination. But, during the three years he spent in England, his main preoccupation was with personal and moral issues rather than with academic ambitions. The transition from the half-rural atmosphere of Rajkot to the cosmopolitan life of London was not easy for him. Fortunately for him he came across a vegetarian restaurant as well as a book providing a reasoned defense of vegetarianism, which henceforth became a matter of conviction for him, not merely a legacy of his Vaishnava background. The missionary zeal he developed for vegetarianism helped to draw the pitifully shy youth out of his shell and gave him a new poise. He became a member of the executive committee of the London Vegetarian Society, attending its conferences and contributing articles to its journal.

Painful surprises were in store for Gandhi when he returned to India in July 1891. His mother had died in his absence, and he discovered to his dismay that the barrister’s degree was not a guarantee of a lucrative career. He was turned down even for the part-time job of a teacher in a Bombay high school, he returned to Rajkot to make a modest living by drafting petitions for litigants. Even that employment was closed to him when he incurred the displeasure of a local British officer. It was, therefore, with some relief that in 1893 he accepted the none-too-attractive offer of a year’s contract from an Indian firm in Natal, South Africa.

Africa was to present to Gandhi challenges and opportunities that he could hardly have conceived. In the end he would spend more than two decades there, returning to India only briefly in 1896–97. The youngest two of his four children were born there.

Gandhi was quickly exposed to the racial discrimination practiced in South Africa. The humiliations were the daily lot of Indian traders and laborers in Natal, who had learned to pocket them with the same resignation with which they pocketed their meager earnings. What was new was not Gandhi’s experience but his reaction. He had so far not been conspicuous for self-assertion or aggressiveness. But something happened to him as he smarted under the insults heaped upon him. In retrospect the journey from Durban to Pretoria struck him as one of the most-creative experiences of his life; it was his moment of truth. Henceforth he would not accept injustice as part of the natural or unnatural order in South Africa; he would defend his dignity as an Indian and as a man.

The struggle in South Africa lasted for more than seven years. It had its ups and downs, but under Gandhi’s leadership, the small Indian minority kept up its resistance against heavy odds. Hundreds of Indians chose to sacrifice their livelihood and liberty rather than submit to laws repugnant to their conscience and self-respect. In the final phase of the movement in 1913, hundreds of Indians, including women, went to jail, and thousands of Indian workers who had struck work in the mines bravely faced imprisonment, flogging, and even shooting. It was a terrible ordeal for the Indians, but it was also the worst possible advertisement for the South African government, which, under pressure from the governments of Britain and India, accepted a compromise negotiated by Gandhi on the one hand and the South African statesman Gen. Jan Christian Smuts on the other.

He went back to India and became a dominant figure on the political stage for the independence, commanding an influence never before attained by any political leader in India or perhaps in any other country. Gandhi’s message was simple: it was not British guns but imperfections of Indians themselves that kept their country in bondage. His program, the nonviolent noncooperation movement against the British government, included boycotts not only of British manufactures but of institutions operated or aided by the British in India: legislatures, courts, offices, schools.

It was one of the greatest disappointments of Gandhi’s life that Indian freedom was realized without Indian unity. Muslim separatism had received a great boost while Gandhi and his colleagues were in jail, and in 1946–47, as the final constitutional arrangements were being negotiated, the outbreak of communal riots between Hindus and Muslims unhappily created a climate in which Gandhi’s appeals to reason and justice, tolerance and trust had little chance. When partition of the subcontinent was accepted—against his advice—he threw himself heart and soul into the task of healing the scars of the communal conflict, toured the riot-torn areas in Bengal and Bihar, admonished the bigots, consoled the victims, and tried to rehabilitate the refugees. In the atmosphere of that period, surcharged with suspicion and hatred, that was a difficult and heartbreaking task. Gandhi was blamed by partisans of both the communities. When persuasion failed, he went on a fast. He won at least two spectacular triumphs: in September 1947 his fasting stopped the rioting in Calcutta, and in January 1948 he shamed the city of Delhi into a communal truce. A few days later, on January 30, while he was on his way to his evening prayer meeting in Delhi, he was shot down by Nathuram Godse, a young Hindu fanatic.

Sumber: (https://www.britannica.com/biography/Mahatma-Gandhi)

What is the intention of the author?