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Debendra K. DashDipti R. Pattanaik 57of Orissa. The ideological structures and cultural practices underEuropean colonization spawned various other translational practicesin the Oriya language. Those cultural practices also resulted in newcrises of identity and new forms of consolidation. The Oriyalanguage and literature along with the translational practices becamea contested field in which those crises were articulated and freshconsolidations were imagined. The politics of language and oftranslation practices occupied a predominant position in theimagined Oriya community that ultimately combined the majoritypart of the Oriya-speaking population with all the segmentsmentioned above of modern day Orissa.ConclusionWe have so far given a chronology of translation in latemedieval Orissa i.e. from the first decade of the 16 th century to theearly decades of the 19 th century. In a historical perspective, theseyears constitute a period of social turmoil and political fragmentationin Orissan history. However, the impact of this period on Orissanculture has not been properly dealt with except for some isolatedinstances like in Odiya Kavya Kaushala by Sudarshana Acharya.Most of the histories have imposed the northern model of communalhistory, which sees the Muslim invasion as a main destabilizingfactor that undermined all the healthy cultural structures at that time.Nevertheless, as all cultural transactions demonstrate, a newchallenge to the established and traditional cultural modes, is notnecessarily negative in its impact. The Muslim challenge to theexisting Oriya socio-cultural situation was rather too complex toadmit the prevalent simplistic and reductionist historiography, whichis not only deficient in its conceptualization of Orissa, but also ratherunsystematic in apprehending the cumulative significance of afragmentary political situation for cultural life. First, the availablehistories do not deal with all parts of Orissa, like western Orissa, for