The hallmark of Prabhat’s writing style is the simplicity and ease of his storytelling, which takes readers straight back to their childhood. The length of the stories does not diminish their essence; instead, it makes them more concise and impactful. Each story is a precious gem in itself, illuminating the complexities and beauty of the human mind.
In his creations, Sushil not only pays attention to and reveres the magnificence of nature, he also questions the human sensibilities and pride by bringing new imageries that pump so much life that nature almost emerges as a potent entity which needs our attention. In his other creations like ;g lkjk mtkyk lwjt dk(Eklavya)
Taposhi’s real-life, sensitive use of colours are easy on the eyes; there is a dream-like quality in the illustrations that also perhaps reflects Amol’s inner world which keeps harping on that one dream—of becoming one with his kind.
To some such a clinical approach may appear the best method to navigate their way through Britain’s culture wars involving Brexit, immigration, and racism, etc. But the point also is that the debate about Empire in Britain today is not so much about the past as it is about contemporary issues that face the country, and it is often not easy to be clinical about them—especially for those from former British colonies living in Britain today.
Pattanaik interprets a particular Harappan seal as a woman trying to prevent warriors from attacking each other, and assumes that it is a depiction of a myth which indicates a lack of drive for violence. And since myths are supposed to unravel the deep structures of our minds, he argues that Indians were peace loving while violence was the fate of Egyptians and Mesopotamians! Historians are wary of such generalizations.
The Movement gradually acquired political flavour, initially attempting to develop a collective Oraon identity, and later, anti-British and anti-missionary stances and participation. The Tana Bhagat Movement has many facets. It can be read as ‘peasant consciousness’ (Singh, 1988), tribal insurgent consciousness marked by economic reasons (Chaudhury, 1989), a class struggle and ongoing power dispute between landlords and begari workers (Mohaptra, 1991)