The foreword of “Kanthapura” serves as a crucial piece in understanding the novel’s context and its significance. This preface captures the socio-political milieu of India during its turbulent days under British rule. The complexity of “Kanthapura” lies in its attempt to translate Indian ways of thinking and meaning into English, a language considered ‘alien’ by many. However, English has become an integral part of India’s intellectual framework, though not its emotional one. Indians are instinctively bilingual, often writing in both their native languages and English. Yet, they can only authentically write as Indians, not as perfect English speakers.

The foreword discusses how the author uses English and Indian narratives to convey the story. One significant narrative technique is “Sthalpuran,” a traditional method of storytelling in India. This method, often used by grandmothers, intertwines past and present, providing a deep insight into customs, rituals, and histories specific to a place. “Kanthapura” is such a place in southern India, and the novel is imbued with legends and events that give it a rich cultural backdrop.

The preface also highlights the inherent quickness in Indian thought, speech, and movement, attributing it to the Indian sun, which seems to make people rush, tumble, and run on. This characteristic is reflected in the narrative style of “Kanthapura,” making the preface an essential read for understanding the novel’s Indian context.

“Kanthapura” tells the story of a Gandhian nationalist movement in a small South Indian village, narrated by Achakka, an elder Brahmin woman. Achakka’s storytelling is in the nonlinear, meandering style of a “sthala-purana,” blending the village’s present with its mythic past. The village’s patron deity, the goddess Kenchamma, and its diverse residents, ranging from wealthy Brahmins to impoverished pariahs, are introduced through this narrative style.

The novel’s protagonist, Moorthy, finds a linga (a small idol of Lord Siva) and becomes a fervent Gandhian after attending university. He initiates prayers, collects money, and brings in a Harikatha-man to spread Gandhi’s message, creating a stir in the village. The introduction of Badè Khan, a Muslim policeman, adds tension as Moorthy’s Gandhian ideals clash with traditional views held by figures like Bhatta, a Brahmin who opposes Gandhi’s modernization efforts.

Moorthy’s resolve strengthens as he faces opposition, and he starts the “don’t-touch-the-Government campaign,” advocating nonviolent resistance. The village forms a Village Congress, aligning with Gandhi’s Congress of All India. Despite setbacks, including Moorthy’s imprisonment, the villagers’ commitment to Gandhi’s ideals grows.

The narrative also explores the exploitation of coolie workers at the Skeffington Coffee Estate, highlighting the harsh conditions and injustices they face. Moorthy’s efforts to educate and recruit them into the Gandhian movement underscore the broader struggle against British rule.

The novel builds to a series of nonviolent protests against British-imposed taxes and the toddy (alcohol) trade, leading to violent clashes with the police. The villagers’ determination is met with increasing brutality, culminating in a massacre and the burning of Kanthapura. The survivors, undeterred, continue their struggle, embodying the resilience and spirit of the Gandhian movement.

Ultimately, “Kanthapura” reflects the intertwining of myth and reality, tradition and modernity, in the Indian independence movement. The foreword provides critical insights into the narrative style and cultural context, enriching the reader’s understanding of the novel’s depth and significance.