The paper attempts to examine the space beyond post-colonialism, in the context of all-enveloping globalization, which, according to thinkers like Frantz Fanon, is a return of the colonizer in the form of MNCs. The author takes up two novels—The Grapes of Wrath and Baromas—by John Steinbeck and Sadanand Deshmukh, writers who are geographically apart, but are deeply concerned about the inhuman exploitation of the marginalized. The author argues that (Agri)Culture is the viable and potent ethic of resistance to contain the onslaught of globalization. It is in the past that the solutions for the present problems lie, avers the author. The plight of the Joad family evoked by Steinbeck in his epic novel and of the family of Eknath by Deshmukh in his touching novel brings sharply to the painful awareness of the reader the baleful impact of over-industrialization in one case and the heartless urbanization in the other. A timely caution against excessive enthusiasm for globalization in the backdrop of literary constructs, the paper calls for reevaluation of the fashionable economic policies.

This paper attempts to study the space beyond post-colonialism located in the neo-global economic policies of the first world countries in the guise of globalization that writes the ethics of neo-orientalism. "To avoid neo-orientalism, how might the resistant, grainy difference represented by the writing of once-colonized countries be more adequately addressed?" (Boehmer, 1995: 247). Once again, one has to travel the remote past, and even the forgotten histories of the others that may provide the new narratives of the resistance to fill the gaps widened by the discontent with globalization in the third world narratives and the first world narratives today. For this, the focus of my approach is concentrated on the texts selected from two different national boundaries. The Grapes of Wrath (1939) represents the voice of the first world country that holds the reins of globalization, and Baromas (Twelve Months, 2003) of the once-colonized nation, India. You may suspect my objective of selecting Steinbeck's The Grapes of Wrath for its narratives against the backdrop of American soil. But let me support my stand that it does not follow the parameters of the first world nation's narrative. It constructs the new aesthetics of resistance in the master-slave narrative of globalization, which in fact is a new form of imperialism in which we will have to renew the narratives of human beings by maintaining the balance between the citizens of the first and other nations. The new deliberation of the third world critics settled in the first world country singles out that now the focus of postcolonial scholars must be on the texts which are not prescribed in the school of the first world —UK and USA.

I believe The Grapes of Wrath was once upon a time banned in the academies of these countries for its articulation based on the agonies of the small-scale farmers, who have been reduced to the status of migrant laborers without any skill to locate the new forms of resistance against the dominance of industrial economy. Needless to say, Baromas reconstructs the ethics of the resistance with the culture born out of agriculture in the Indian soil.

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