“He began
to think, here, of local intellectuals such as the pulavar and of his friends
in the Readers’ Circle, as keys to this side of the struggle. That is, he began
to argue that if one viewed such intellectuals as ‘folk repositories’ of local
knowledge, then it was obvious that they had a dual potential. Dual because,
on the one hand, such intellectuals could be (and mostly were) co-opted
by the hegemonic ‘web’ as teachers, graduate students, journalists, and so
forth, in which case they merely, ‘organically,’ reproduced the overmastering
‘web’; yet, on the other hand, they could become (to their peril and inherent
risk) the central sources of inspiration and knowledge for the production
of a counter-hegemonic revolution. He began to imagine this duality as a
singular, existential choice open to such intellectuals, to all intellectuals, and
to himself.”