By far the best-known novel by the most loved Oriya writer, Fakir Mohan Senapati (1843-1918), Chha Mana Atha Guntha (Six Acres and a Third) has lost none of its century-old popularity in Orissa. It first made its serialized appearance in the magazine Utkal Sahitya between 1897 and 1899, and was published in book form in 1902.
With the publication of the book under review, Professor Baxi has joined the club of class of that thinkers and writers who generate a set of commentators. A good deal of postmodernist writing is free from narrow doctrinaire or ideological impositions. The search for a global language towards articulating freedom struggles of a variety of rightless sections of the community is itself a product of impoverished democracies and disguised dictatorships.
To bring out a handbook on the criminal justice system is in itself an ambitious task. Trying to combine it with human rights borders on the daring. However, the volume does manage to give an overall idea of the criminal justice delivery system taking us through the various steps from the filing of a first information report (FIR) and investigation to trial. In addition there are chapters on bail and detention from a human rights perspective.
Caution and hypocrisy, cast off in pursuit of a war in Iraq, has claimed several casualties. Amidst the debris left by the continuing war is the relevance of the UN system in matters of war and peace. It may require a superlative effort, some suspension of disbelief and collective amnesia, to help the UN recover from the drubbing it received when the United States and the United Kingdom invaded Iraq.
It is not often, I imagine, that a subject is able to draw forth two landmark produc- tions in fairly quick succession. Happily, this indeed has been the case with ‘sati’ and particularly, modern readings thereof. In 1998, interested readers woke up to a startlingly new thesis in Lata Mani’s Contentious Traditions* that took the issue out of its standard, unproblematized ‘social reform’ framework and placed it in the arena of contestations.
It is not often, I imagine, that a subject is able to draw forth two landmark produc- tions in fairly quick succession. Happily, this indeed has been the case with ‘sati’ and particularly, modern readings thereof. In 1998, interested readers woke up to a startlingly new thesis in Lata Mani’s Contentious Traditions* that took the issue out of its standard, unproblematized ‘social reform’ framework and placed it in the arena of contestations.