Leveraging Myth and Folklore to View the Present via the Lens of the Past Authors Chandni Kataria Swami Vivekanand College of Engineering, Indore, Madhya Pradesh, India DOI: https://doi.org/10.64383/irjss.AUG240805 Keywords: Historiography, Indian Writing, Mythology, Re-imagination, Religion Abstract Selecting myth, legend, and folklore as a topic is not a simple task; in order to connect the historical account or mythological reality with the current situation, extensive and thorough study and brainstorming are necessary. Moreover, creating people from gods requires a great deal of effort and commitment. Furthermore, a writer's true skill is shaping the myth that seems to be shared by all of them in accordance with the goal they are attempting to achieve. Mythological literature is frequently associated with historical realities, but with easily verifiable facts not necessarily. Mostly, mythology is used by writers to reclaim history, though sometimes they also question its historicity. Numerous instances of Indian writers using mythology to further their goals as fiction writers may be found in the field of Indian literature in English, whether they are writing in India or another country. This essay examines how certain Indian writers have employed mythology, as well as how different writers have interpreted the same mythical narrative. The article begins with Raja Rajo and continues with Girish Karnad, Shashi Tharoor, and ends with modern writers like Dr. Devdutt, Kalyan Rao, and Kavita Kané. This study primarily examines epic works such as the Ramayana and the Mahabharata, but it also considers several lesser-known mythological tales that have their origins in Southern India. In addition, the research considers Indian women authors' perspectives on the recounting of Indian stories. Author Biography Chandni Kataria, Swami Vivekanand College of Engineering, Indore, Madhya Pradesh, India Assistant Professor References [1] Chatterjee, Partha. The Nation and Its Fragments: Colonial and Postcolonial Histories. Princeton University Press, 1947. [2] Helander-Renvall, Elina. Sámi Society Matters. Lapland University Press, 2016. [3] Honko, Lauri. “The Problem of Defining Myth.” Sacred Narrative: Readings in the Theory of Myth. Ed.By Alan Dundes, University of California Press, 1984. [4] Hutcheon, Linda. A Poetics of Postmodernism: History, Theory, Fiction. Routledge, 1996. [5] Iyengar, K.R.S. Indian Writing in English. Sterling Publishers, 1985. [6] Mukherjee, Meenakshi. The Twice Born Fiction. Arnold Heinemann Publishers, 1974. [7] Naipaul, V.S. India: A Million Mutinies Now. Minerva, 1990. [8] Pattanaik, Devdutt. Myth=Mithya: A Handbook of Hindu Mythology. Penguin India, 2006. [9] Pattanaik, Devdutt. “Rules Do not make Ram.” Mumbai Mirror, 18 Aug. 2010. [10] Rao, Raja. Kanthapura. OUP, 1974. Sankaran, Chitra. The Myth Connection. Allied Publication, 1993. [11] Segal Robert A. Myth: A Very Short Introduction. OUP, 2004. [12] Strelka, Joseph. “Faculté des [13] Lettres & des Sciences Humaines.” New York State University. Alban N.Y. www.flsh.unilim.fr/dith/Fahey/My heMyth_n.html. [14] Tharoor, Shashi. Bookless in Baghdad and Other Writings about Reading. PenguinViking, 2005. [15] Tripathi, Amish. The Secret of the Nagas. Westland Ltd, 2011. Downloads PDF Published 2024-08-15 How to Cite Kataria, C. (2024). Leveraging Myth and Folklore to View the Present via the Lens of the Past. 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