Page 289 - Communication Processes Volume 3 Communication Culture and Confrontation

264 Shashi Bhushan Upadhyay

on the request of John Sevak, tries to persuade him to sell his land.
Surdas tells him categorically, ‘When this thing is not mine, how can
I sell it?’ This baffles Mahendra Kumar whom British colonial law has
taught about individual-centric property. Surdas clarifies his stand that
this land:

[…] is not mine; it belongs to my ancestors. Only that thing is mine
which I have acquired by working with my own hands. This land
has been entrusted to me. I’m not its owner.... My relation with this
land is only such that I should protect it till I live, and leave it as
such when I die.

This traditional, community-oriented position is in complete contrast
to the emerging individual-oriented outlook that the colonial modernity
had generated in India. In this world-view, the property and assets do
not belong to individuals even though they are allowed to enjoy them.
The community has a say in the matter of their disposal, because an
injudicious transfer might endanger the existence of the collective.
Therefore, when the argument is put forward that the factory will
provide employment and bring prosperity to the village, Surdas reacts
saying:
You’re right, my lord, that some prosperity may come to the village
and some people may earn extra income. But, while, on the one hand,
prosperity will come, on the other hand, toddy and liquor will be sold
on a larger scale, prostitutes will start settling here, outsiders will ogle
at our women; this will be a great sin. Tempted by the prospects of
earning wages, the peasants will leave their work [to join the factory];
they’ll learn bad behaviour and spread it in their villages. The rural
women will come here to become labourers and will be spoiled by
the lure of money.... May God never bring such prosperity here.

He does not believe in the assurances that he would be able to build
a temple and a dharmshala near the factory with the money received
as compensation:
The Sahib is a Christian. He’ll turn the dharmshala into a godown
for tobacco; the labourers will sleep in the temple; they’ll frequent
the village well, making it difficult for the village women to fetch
water. Even if Sahib doesn’t do it, his offspring will do so. The name
of my ancestors will be spoiled. (Premchand 1925: 73–74)