One year after Sri Lanka’s civil war ended in 2009, my family travelled to the city of Jaffna after the main highway leading to the country’s north reopened to tourists. Driving up the narrow, two-lane road as it became progressively bumpier, the busy towns, Buddhist temples, and green rice paddy fields of the central region gave way to scrubland sparsely broken up by army checkpoints, villages with ruined buildings dotted with bullet holes, and small roadside stores in front of which sat people whose eyes followed our van with a mixture of curiosity and suspicion. We were met by the same enquiring eyes when we reached Jaffna, a port city whose temples and institutional buildings are marked by Hindu and colonial Portuguese architectural styles, respectively. Jaffna’s population differs culturally and linguistically from its neighbours in the southern provinces of the island, where my family originates. Essentially, we had landed in a foreign country.

In May 2009, Sri Lanka’s three-decade-long civil war came to an end with the government’s defeat of the separatist Liberation Tigers of Tamil Eelam (known as the Tamil Tigers). The long conflict had brought a range of horrific abuses: deliberate shelling of civilian areas; suicide bombing of civilian targets; enforced disappearances; rape; forced conscription, including child soldiers; and the use of civilians as human buffers. In 2011 a UN panel of experts made preliminary findings that these abuses were violations of international humanitarian law and human rights law and that some could even amount to crimes against humanity. This prompted the current international investigation into the allegations by the Office of the High Commissioner for Human Rights.

Two government acts shaped Tina Faulk’s life: Ceylon’s 1956 Official Language Policy Act, known as the Sinhala Only Act, and Australia’s Immigration Restriction Act of 1901, better known as the White Australia policy. The first virtually disenfranchised not only Faulk’s Burgher community, but also Sinhalese and Tamil middle-class élites, whose primary language, outside the family circle, was English. Countless Burghers were civil servants and, even if multilingual, were now unable to compete with Sinhalese-educated people for post-Independence public service positions. Similar selection criteria applied to military and commercial jobs.

Test cricket and the novel are two pinnacles of modern cultural achievement, long-haul enterprises of intricacy and complexity. Why, then, have the two rarely intersected? It is especially strange given that cricket has arguably had more books devoted to it than has any other sport. Literary-minded cricket lovers will rhapsodise over the prose style of C.L.R. James or the nostalgic elegance of Neville Cardus, but few books about cricket have been fiction, and even fewer of them have been much good. While Joseph O’Neill’s recent Netherland (2008) was a fine offbeat novel that featured cricket, there have been no great works of cricket fiction. Until now.

The Gooneratnes’ mountain bungalow, overlooking rippling tea plantations, is called Pemberley, after Mr Darcy’s mansion. A wall plaque commemorates Elizabeth Bennet’s description of it. In the style of a modern Jane Austen, Yasmine Gooneratne takes up the enduring and universal question of who will marry whom, as Vikram Seth did in his mega-novel A Suitable Boy (1994), and at similarly entertaining length. The topic is Bollywood’s favourite too, but before writing The Sweet and Simple Kind, Professor Gooneratne, a specialist in eighteenth-century fiction and poetry, had not seen the film adaptation of Pride and Prejudice.