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).

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