Pankaj Mishra
Pankaj Mishra
Pankaj Mishrais an Indian essayist and novelist and a recipient of the 2014 Windham–Campbell Prize for non-fiction...
NationalityIndian
ProfessionNovelist
CountryIndia
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I think subsuming political and economic conflicts into some grand 'clash of civilisations' theory or 'the West versus the rest' binary is a particularly insidious form of ideological deception.
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As a young man in South Africa at the beginning of the twentieth century, Gandhi developed satyagraha, a mode of political activism based upon moral persuasion, while mobilizing South Africa's small Indian minority against racial discrimination.
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The White House tapes, the recordings that Nixon made of his conversations in office, have long been recognized as a marvel of verbal incontinence.
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Political elites look increasingly interchangeable: Blair, Brown, and Cameron have all tried to provide cover for the surrender of sovereignty to foreign investors with invocations of 'British' values, and, more opportunistically, anti-immigrant rhetoric.
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Indonesia is hardly immune to catastrophic breakdowns, as the anti-Communist pogrom showed. But, like India, it has been relatively fortunate in evolving a mode of politics that can include many discontinuities - of class, region, ethnicity, and religion.
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Governments everywhere that are unable to guarantee equitable growth and social welfare have suffered a fatal decay of legitimacy.
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Certainly, imperial power is never peaceably acquired or maintained.
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Devout Anatolian masses rising from poverty have transformed Turkey politically and economically.
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The Buddha would not have liked people to call themselves Buddhist. To him that would have been a fundamental error because there are no fixed identities. He would have thought that someone calling himself a Buddhist has too much invested in calling himself a Buddhist.
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Buddhism has always been a religion for people who've worked their way through a cycle of materialism and still feel discontented and want more, or have questions that their state of prosperity is not answering.
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Buddhism doesn't really have much time for political mass-movements. We are so trained to think of politics in terms of acting collectively, acting as part of mass-movements, that it's become hard for us to imagine a form of politics that is based on a high degree of introspection and self-examination.
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I think what's important and extraordinarily practical about Buddhism, is that it offers very concrete methods for people to work with.
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The onslaught of new and complex information, the academic and thinktank cults of expertise, not to mention the impossibility of bohemia in the age of high rents, have conspired to assassinate the public intellectual.