believes that the previous "Eurocentrism" and "European epistemological hegemony" prevented scholars "from probing central features of South Asian life". According to Pollock, "One task of post-orientalist Indology has to be to exhume, isolate, analyze, theorize, and at the very least talk about the different modalities of domination in traditional India." Rāmāyaṇa Pollock was part of the "Rāmāyaṇa Translation Consortion" led by Robert Goldman, which produced an annotated translation of the critical edition of the entire Rāmāyaṇa, published by Princeton University Press. Pollock contributed translations of the Ayodhyākāṇḍa (1986) and the Araṇyakāṇḍa (1991), as well as a note on the critical edition of the Rāmāyaṇa published in the first volume of the Princeton translation and several articles on the textual criticism and interpretation of the poem. These studies include The Divine King in the Indian Epic, which examines the divinity of Rāma in the Vālmīki Rāmāyaṇa and its political implications. In Ramayana and Political Imagination in India (1993), written against the backdrop of the demolition of the Babri Masjid and attendant sectarian violence in Ayodhya, Pollock seeks to explain how the Ramayana, a text commonly viewed as a "narrative of the divine presence" in the world could serve as a basis for a divisive contemporary political discourse. He asserts that there is a long history of relationship between the Ramayana and political symbology, with the protagonist, Rama depicted as the "chief of the righteous", and Ravana, in opposition, as the one "who fills all the world with terror". Pollock calls the Ramayana fundamentally a text of "othering" as outsiders in the epic are "othered" by being represented as sexual, dietetical, and political deviants. Ravana, is not only "other" due to his polygyny but is presented as a tyrant. Similarly, he states that the rakshasas (demons) of the poem can be viewed from a psychosexual perspective to symbolise all that the traditional Sanskritic Indian might desire and fear. He contrasts the othering in the Ramayana with the Mahabharata which not only has no othering, but in fact has "brothering" due to the shared identity of the antagonists. A "dramatic and unparalleled" turn came about in the eleventh to fourteenth centuries, a time when the Muslim Turkic rule took hold in India, with Ramayana taking a central place in the public political discourse. He notes the specific meaning-conjuncture in the depiction of the Gurjara-Pratihara founder Nagabhata I as the sage Narayana that "shone