ISSN (Print) - 0012-9976 | ISSN (Online) - 2349-8846

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Interpreting Literature

The article, 'Recreating History in Literature: Radhanath's Kavyas' by Subhakanta Behera (June 3) oversimplifies a complex subject, and is typical of a hoary tradition in Oriya criticism (even when appearing in the English language) to utter large truths, in matters of literature and culture,...

Misunderstanding Fakirmohan

Misunderstanding Fakirmohan Rabi Shankar Mishra Jatindra Kumar Nayak BISWAMOY PATI's response (EPW, July 20) to our discussion pieces (August 25, 1990 and January 19,1991) is again a misrepresentation and distortion of our position with regard to the use of literary texts for purposes of social analysis. Pati continues to be a victim of his own method, i e, he is not critically aware how his method conditions his access to what he believes to be indubitable truths. His cocksure method of discourse, his totalising intentions, and simplistic attitude to historical change are due to his failure to comprehend the first lesson of scholarship: that the language, the method of a discourse, literary or historical, must inevitably control and produce the 'truth' of a discourse. In fact, an absence of self-reflexiveness in Pati's method provoked us in the first place to enter the discussion.

Literature and Society

Literature and Society Rabi Shankar Mishra Jatindra Kumar Nayak WE are happy to be drawn into the debate which Biswamoy Pati (October 20-27, 1990, p 2388) wants to keep alive, The debate concerns the ways of looking at Orissa's society on the basis of literary texts".

Literature and Society

Questionable Remedy AKEEL BILCRAMPs 'Rushdie and Reform of Islam' (EPW, March 24) conceives the possibility and pace of reform with that of industrialisation. Such a nexus between industrialisation and reform was a characteristic feature of western societies at a time marked by a conflict between Papacy and the temporal power, culminating in the victory of the latter over the former, characterised popularly as the 'Reformation'. Bilgrami applies this paradigm to non-western societies particularly to the Islamic world. He is sorry that the Muslim world has not had a transformation on the lines of reformation. Like most of the western scholars venturing into the realm of Islam from an a priori assumption (linking reformation with" industrialisation), Bilgrami also suffers from what is generally labelled as 'Eurocentricism'.
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