By Anupama Mohan (auth.)
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Extra info for Utopia and the Village in South Asian Literatures
Example text
It is into such a re-reading of History that Gandhi inserts an enabling discourse of pluralism and heterogeneity, in a way that offers a perspective different from the comparatively disabling critiques of Forster and Woolf that could not see, given an a priori belief in narratives of confrontation and suspicion, avenues for (East/West, Hindu/Muslim, Self/Other) solidarity and amity. Gandhi’s Hind Swaraj and Rural Utopia 43 disavowal of such conflict-based historiography serves as a reminder in today’s turbulent times as well, when intercultural understanding is being cast within formulaic – and dangerous – trajectories of ‘clash-ofcivilizations’ or ‘us-and-them’ discourses.
176). On the other hand, however, it is equally important to uncover the ways in which the two visions of a Buddhist utopia commingle in Sri Lankan literature and the popular imagination, where the distinctions often become subsumed within a revisionist and narrowly nationalist tale of postcolonial reconstruction. In this light, the writings of such influential twentiethcentury Ceylonese writers as Ananda Coomaraswamy (whom I will discuss in some detail in Chapter 2) and E. R. Sarachchandra, along with those of Wickramasinghe, need to be read anew for their part in the popular idiom of Sinhala nationalist discourse where ‘images of the village community that inspired [a] nationalist vision’ attempted to create and make normative what Tambiah has called ‘the lost utopia’ of past ages (Buddhism Betrayed?
6 For really, the Editor,7 who is Gandhi’s spokesperson, succeeds by way of a Socratic dialogue, in undoing, strand by strand, the Reader’s positions. What appears to be a literary trope in dialogism is actually a strategic device 38 Utopia and the Village in South Asian Literatures to proceed by way of, what Noam Chomsky might call, ‘manufactured consent’ on the small issues up until the point when the big ones appear to have been logically covered by previous dialectical consensus. The Reader, meant to represent variously the naysayer, the extremist, and the revolutionary, comes across as a somewhat gullible, credulous being, and a poor match for the resolute Editor.