'Arguing that the past informs our present and indeed our future as migrants, this essay focuses on the history of movement and interaction of the earliest Sri Lankans who emigrated to Australia in the late nineteenth century. Rather than follow a sequential narrative arc, I use a personal essay form that allows me to humanize the migrant by identifying imaginatively with the migrant's sense of self, and through that strategy, question assumptions about singular national, ethnic and religious identity in the light of transnational border-crossings.' (Publication abstract)
'The post-Cold War wave of neoliberalism that has swept South Asia has had to be propped up not just by the repressive apparatuses of the region’s states, but through an array of ideological reinforcements as well. The cultural myth of the entrepreneur has served this function as one of the main ideological legitimizations of neoliberal capitalism, attributing meritocracy to cases of individual wealth accumulation and conveying a sense of a society in which government has gotten out of the way and let the most creative and innovative thrive and thereby preempting alternative narratives of capitalist success, such as those emphasizing nepotism, illegal and/or socially harmful business practices, and/or crony-capitalist practices. The rise of the entrepreneur myth has provoked a cultural response in the form of a number of recent novels that employ alternative narratives of business success to debunk the myth of the entrepreneur and thereby challenge the legitimacy of neoliberal capitalism. This essay argues that The White Tiger highlights the criminalistic side of entrepreneurialness and, while showing how free-market capitalism in India may allow the select few to escape from residual feudal social structures, unmasks the continuing brutalities and deepening inequalities of neoliberal India wallpapered over by triumphalist popular celebrations of the entrepreneur and India’s emergence as a global capitalist powerhouse. Similarly, How to Get Filthy Rich in Rising Asia gives lie to certain core entrepreneurial capitalist shibboleths like market inefficiencies, externalization of costs, and the pretense of a stateless capitalist future, while substituting a narrative resolution of deep human connection for the entrepreneur’s lonely, atomized economic triumph. Finally, The Golden House gives narrative form to the quixotic ill-fatedness of the dream of escaping one’s roots and joining the ranks of a transnational capitalist plutocratic elite through entrepreneurial success while exploring the recent nativist backlash against neoliberal globalization.' (Introduction)
