Exercise: Integrating sources (Chicago) (autoscored)

Read the following passage and then determine whether the items that follow incorporate the quotation smoothly and accurately in Chicago style. If the source is incorporated into the writer’s sentence appropriately, choose “OK.” If the quotation is inaccurately or poorly incorporated into the sentence, choose “Unacceptable.”

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ORIGINAL SOURCE

The long history of heterodoxy has a bearing not only on the development and survival of democracy in India, it has also richly contributed, I would argue, to the emergence of secularism in India, and even to the form that Indian secularism takes, which is not exactly the same as the way secularism is defined in the West. The tolerance of religious diversity is implicitly reflected in India’s having served as a shared home—in the chronology of history—for Hindus, Buddhists, Jains, Jews, Christians, Muslims, Parsees, Sikhs, Baha’is, and others. The Vedas, which date back at least to the middle of the second millennium BCE, paved the way to what is now called Hinduism (that term was devised much later by Persians and Arabs, after the river Sindhu or Indus). Buddhism and Jainism had both emerged by the sixth century BCE. Buddhism, the practice of which is now rather sparse in India, was the dominant religion of the country for nearly a thousand years. Jainism, on the other hand, born at the same time as Buddhism, has survived as a powerful Indian religion over two and a half millennia.

From pages 16–17 of The Argumentative Indian by Amartya Sen (New York: Farrar, Straus, and Giroux, 2005).

1 of 10

Sen notes in The Argumentative Indian that “the long history of heterodoxy has a bearing . . . on the development and survival of democracy in India.”1

A.
B.
Sen notes in The Argumentative Indian that “the long history of heterodoxy has a bearing . . . on the development and survival of democracy in India.”1

2 of 10

Both religions have been important in India. “Buddhism, the practice of which is now rather sparse in India, was the dominant religion of the country for nearly a thousand years. Jainism, on the other hand, born at the same time as Buddhism, has survived as a powerful Indian religion over two and a half millennia.”1

A.
B.
Both religions have been important in India. “Buddhism, the practice of which is now rather sparse in India, was the dominant religion of the country for nearly a thousand years. Jainism, on the other hand, born at the same time as Buddhism, has survived as a powerful Indian religion over two and a half millennia.”1

3 of 10

Hinduism, says Sen, “was devised much later by Persians and Arabs, after the river Sindhu or Indus”1 and grew out of the ancient texts called the Vedas.

A.
B.
Hinduism, says Sen, “was devised much later by Persians and Arabs, after the river Sindhu or Indus”1 and grew out of the ancient texts called the Vedas.

4 of 10

Sen notes that secularism, as it is understood in India, differs from western secularism.1

A.
B.
Sen notes that secularism, as it is understood in India, differs from western secularism.1

5 of 10

Sen argues that religious diversity over India’s history has enhanced “the development and survival of democracy in India . . . and the emergence of secularism.”1

A.
B.
Sen argues that religious diversity over India’s history has enhanced “the development and survival of democracy in India . . . and the emergence of secularism.”1

6 of 10

In The Argumentative Indian, Sen explains that religious diversity in India means that there is a “long history of heterodoxy has a bearing not only on the development and survival of democracy in India, it has also richly contributed, I would argue, to the emergence of secularism in India, and even to the form that Indian secularism takes, which is not exactly the same as the way secularism is defined in the West.”1

A.
B.
In The Argumentative Indian, Sen explains that religious diversity in India means that there is a “long history of heterodoxy has a bearing not only on the development and survival of democracy in India, it has also richly contributed, I would argue, to the emergence of secularism in India, and even to the form that Indian secularism takes, which is not exactly the same as the way secularism is defined in the West.”1

7 of 10

Sen notes that India has been religiously diverse and tolerant, serving as a home to “Hindus, Buddhists, Jains, Jews, Christians, Muslims, Parsees, Sikhs, Baha’is, and others” through its long recorded history.1

A.
B.
Sen notes that India has been religiously diverse and tolerant, serving as a home to “Hindus, Buddhists, Jains, Jews, Christians, Muslims, Parsees, Sikhs, Baha’is, and others” through its long recorded history.1

8 of 10

Sen traces the development of Hinduism to “The Vedas, which date back at least to the middle of the second millennium BCE. . . .”1

A.
B.
Sen traces the development of Hinduism to “The Vedas, which date back at least to the middle of the second millennium BCE. . . .”1

9 of 10

Sen explains that “the practice of [Buddhism] is now rather sparse in India,”1 even though the religion was once widespread.

A.
B.
Sen explains that “the practice of [Buddhism] is now rather sparse in India,”1 even though the religion was once widespread.

10 of 10

According to Sen, religious diversity “has also richly contributed, I would argue, to the emergence of secularism in India, and even to the form that Indian secularism takes, which is not exactly the same as the way secularism is defined in the West.”1

A.
B.
According to Sen, religious diversity “has also richly contributed, I would argue, to the emergence of secularism in India, and even to the form that Indian secularism takes, which is not exactly the same as the way secularism is defined in the West.”1