Utilising Nancy's (1991) concept of compearance, Gandhi sees the utopianism prevalent in anti-colonial thought as a space to craft new political forms that exist beyond singular communitarian identities, similar to Jazeel's call for more variegated, subaltern, geographies.
It is this radical openness and resistance to authoritarian categorisations into particular communities that lies at the heart of Gandhi's claim that compearance 'exposes .
Small incidents like this emphasise the practice and experience of compearance, as the various exiles in Pondicherry made sense of each other's individuality within a wider anti-colonialist politics of friendship.
The continued process of compearance between the radicals was worked through a shared solidarity of exile, spatial confinement within the small city, and a shared sense of pan-Indian identity.
Thus, the politics of friendship shaped by the practices of compearance performed by the exiles in Pondicherry extended from more-or-less cordial relations with the French authorities, through to the more domestic tolerances constructed between individuals as they lived together, and included the antagonistic relations towards British colonialism and its representatives.
Rejecting individual autonomy, it is through spirituality that the limits of the self are exceeded, and a form of compearance can take place.
What emerges from Gandhi's analysis of the scene of colonial psychopathologies is thus not a sense of 'immature' political impotence a la Fanon, but, on the contrary, a potent politics of affective vulnerability and exposure: exposure, first and foremost, to the other in an encounter of the kind of 'unpremeditated relationality' she associates with Jean-Luc Nancy's notion of compearance
(Gandhi, 2006, p.