WHEN DOES A SIMPLE BOUNDARY STONE SPELL TROUBLE?

We now enter a new era, so to speak, in The Legend of Ponnivala story. The immigrant farmers have already arrived and are ready to settle in. And, after the happy outcome of Vishnu’s impressive ceremony, they are able to claim a legitimate god-given right to bring the lands of this remote region under the plough. These same plough-wielding farmers also have the clear backing of the powerful Chola king. After all it is he who has sent them to this area in the first place. These men are thus doubly empowered to begin their new way of life in, what is to them, a new land known as Ponnivala.

The Chola king’s influence does not stop with his gift o the lands of Ponnivala to Kolatta, however. He knows that his favourite and loyal ploughman who came to him from Vellivala has eight younger brothers. He wants to ensure their prosperity as well. So the Chola grants them rights to an adjacent territory known as Tangavala. All we know about Tangalvala from the story is that it lies right next to Ponnivala and that the land there is not quite as good. It also does not seem to be a large place. It is certainly not larger than Ponnivala. And so asking eight brothers to share that, while Kolatta, the eldest gets a very fertile and large area all to himself might seem a little unfair. None the less, the Chola king proceeds with his plan. The brothers get together and set up a boundary stone to mark the line that divides Ponnivala from Tangalvala. That is that. In this clip we see that stone being planted. There is an inscription on it that simply demarcates the two territories. The clip is a simple one. But it set in motion a jealousy between brothers, and especially between their descendents. Those males of the next generation, male cousins sharing the same lineage, will be rivals throughout the story. Perhaps the Chola king did not have much choice. Nonetheless, his decision to divide the land in this unequal way will be the cause of much animosity in the future. Although this cousin-to-cousin enmity does not provide an exact parallel to India’s great epic, the Mahabharata, the rivalry between cousins set in motion here, will nonetheless become a prominent theme in a number of episodes to come!

Signing off for now,

“Blogger” Brenda Beck

The Sophia Hilton Foundation of Canada

Read Part 21 ==>

<== Read Part 19

Have you experienced The Legend of Ponnivala on TV or in print? Let us know your thoughts in the comments below!

To find out more about The Legend of Ponnivala -- the legend, the series, the books, and the fascinating history behind the project, visit www.ponnivala.com. 

IS THE OUTCOME OF LORD VISHNU’S COVENENT FAIR TO ALL?

I have essentially already answered this question in the negative, in several previous blogs. However, the actual contract Vishnu imposes on these farmer–artisan rivals is worth reviewing in detail. It is that contract which I will discuss in more depth here. Vishnu starts the clip by publically declaring that the lands of Ponnivala will now be given over to the newly arrived farmers so that they can create fine, ploughed fields. He then lays out the exchange rules. These are to consist of a mix of two kinds of payments. One the one hand each farmer will pay four measures of grain to an artisan every time he accepts a new plough from that craftsman’s hands. But then there will also be a second kind of payment, 3 more measures as a yearly retainer. In return for that the artisan must keep that farmer’s existing ploughs in good repair. And finally, a farmer must supply his artisan-ally with enough dairy produce to sustain his family comfortably. The artisans show their respect to Vishnu and promise to obey his words.

In a broad economic perspective this is a “fair” arrangement between families on the two sides of this farmer-artisan divide. The craftsman gets rewarded for each specific piece of work (a new plough) that he delivers. But he also is given some security against drought, famine or an economic downturn. As in a sort of “pension” arrangement he is guaranteed three measures of grain a year, plus ample dairy produce to feed his family. This exchange plan guarantees a traditional patron – employee relationship will likely persist between two families over long periods of time. After Lord Vishnu makes his pronouncement he declares that all these exchange rules have now been properly defined and publically declared. From now on his will shall rule. Everyone then pays the great god their respects and he graciously takes his leave. A new order has just been established in the land of Ponnivala. How well will it fare? What new challenges now lie ahead for both rival groups? These questions will provide a core theme around which I hope to design many future blog posts. 

Signing off for now,

“Blogger” Brenda Beck

The Sophia Hilton Foundation of Canada

Read Part 20 ==>

<== Read Part 18

Have you experienced The Legend of Ponnivala on TV or in print? Let us know your thoughts in the comments below!

To find out more about The Legend of Ponnivala -- the legend, the series, the books, and the fascinating history behind the project, visit www.ponnivala.com. 

WHAT ALLOWS THIS FARMER TO ESCAPE HARM?

This next clip begins with a view of the neat layout of eighteen ritual offerings on a large cloth. Soon several artisan arms (that we know belong to the artisan’s side in this contest) are then seen picking up the four swords lying there. But now the scene is interrupted by a brief conversation. In this exchange, the words spoken between two lead artisans, both holding swords, provides reinforcement for several points made in my last blog. In this conversation we hear the artisan who is closest to the viewer express anxiety by saying “Oh, this will be tough!” He then asks his associate sword thrower what plan he thinks Lord Vishnu has in mind. Of course his query implies that there may already be some grand scheme or outcome in place. The second artisan then replies, “I don’t know, but whatever it is, it must be for the good of all!” This settles the issue. As anxious as they may be, the artisans’ have now expressed their consent. Whatever will happen in the contest ahead they will not question it, let alone voice any suspicion that the outcome has already been “fixed.” These men are trapped by circumstance. Perhaps “fate” is the right word to use here. Vishnu will steer this event to its conclusion. The will of this great god is going to rule, no matter what. The artisans will try to cut off Kolatta’s head as he rises out of the earth, but realistically, their heroic efforts are very unlikely to affect the outcome.

Next we see Kolatta being placed in the earth by Vishnu. He uses a magical beam emanating directly from his right hand. A crack opens in the center of a cleared ground ringed by observers. Now the lead farmer is made to appear in the soft light of that shinning beam, deep down inside the soil. Kolatta is seen in a praying position, with his hands placed together and his eyes closed. He knows that only Lord Vishnu can determine the outcome of this fearsome test. His life is now in the Lord’s hands. As he starts to rise and his head appears above ground the four artisans throw their swords, one by one. But all four weapons stop short of cutting his neck. Instead they come to rest in a way that forms a neat square that is almost a garland. They also come to rest on four neatly defined sides of their intended victim, as if dangers emanating from having come from all four cosmos by some magical force. The farmer is safe! All the preliminary signs have pointed to something like this. We viewers knew it would happen.

The narrator interposes an explanation here. He articulates a perspective that falls in line with the general biases of this legend. Vishnu feels there should be a “balance” achieved between artisans’ existing rights and those now to be given by the Chola king to a group of newly arrived immigrant farmers. Vishnu declares that the artisans have lost their bid and that they will now have to accept food from the farmers, in return for the fruits of their own skilled labor. The outcome seems fair. But is it really? We will see how the artisans’ discomfort with this new arrangement will surface several times in later story episodes. What seems to have been put “to rest” by a great ceremony will simmer underground for a long time. A revolutionary socio-economic system has just been imposed on the Ponnivala area. It is to the farmers’ benefit, no doubt. But the artisans will continue, throughout the story, to feel that they have unfairly had to cede both status and power to a much of immigrant rivals, due to a most unfair twist of fate.

Signing off for now,

“Blogger” Brenda Beck

The Sophia Hilton Foundation of Canada

Read Part 19 ==>

<== Read Part 17

Have you experienced The Legend of Ponnivala on TV or in print? Let us know your thoughts in the comments below!

To find out more about The Legend of Ponnivala -- the legend, the series, the books, and the fascinating history behind the project, visit www.ponnivala.com. 

SHOULD THE ARTISANS AGREE TO VISHNU’S RITUAL TEST?

This clip actually precedes the previous one. I have chosen to discuss these two excerpts in reverse chronological in order to clarify the “set-up” these artisans are faced with, first. It is now appropriate to ask why do they agree to this contest? After all, they walked out of the Chola palace in protest. Why don’t they walk away from this ritual as well?

The answer seems obvious from the artisan’s behaviour. They worship Lord Vishnu and call out his name the moment that he (magically) appears. These men then listen to the Chola’s question, put to the great Lord, about to whom he should grant the power to rule over the lands of Ponnivala? The biased “set up” becomes even clearer now. The king has been clever in his decision to call on Vishnu. He knows that no one will contest the power of this great god or question his choice of a dispute resolution mechanism. 

Once again, in this clip, the artisans attempt to say “no” to the king, but they speak in vain. Vishnu follows the king’s statement of the problem by saying that he himself has chosen the ritual means to be used to resolving the issue at hand. The great god even uses the words “this is my covenant” to pronounce his firm decision to all preseent. And he even goes so far as to explain the outcome to the artisans. If these craftsmen fail, they will have to accept their food from the hands of the farmers (which they will find demeaning). Nonetheless, the artisans must show deference to Vishnu. They have no choice. He is the great god. So they bow to Vishnu’s edict and hope for the best. Everyone is now holding their breath.

Signing off for now,

“Blogger” Brenda Beck

The Sophia Hilton Foundation of Canada

Read Part 18 ==>

<== Read Part 16

Have you experienced The Legend of Ponnivala on TV or in print? Let us know your thoughts in the comments below!

To find out more about The Legend of Ponnivala -- the legend, the series, the books, and the fascinating history behind the project, visit www.ponnivala.com. 

WHO IS GOING TO WIN THIS KEY CONTEST: THE FARMERS OR THE ARTISANS?

The story now reaches a crisis point. Lord Vishnu himself is calling for a formal ritual confrontation between the two contestants in this major socio-economic dispute. Everyone has gathered at the ritual ground, right at the edge of the Kongu (Ponnivala artisan) territory. The location is next to the great Kaveri river. There is a ceremonial platform (mandapam) already here. The place has been used for ritual gatherings before! The mountains in the background proclaim that we are up river from the Chola’s place, near the ring of hills that encircle the Kongu area. All three kings (the Chola, Chera and Pandya) are standing on the ceremonial platform when Lord Vishnu makes himself visible (a preliminary event not shown or discussed until post 1.17). The great god first announces that the Chola King wants to give the Ponnivala area over to a group of farmers to plough and to plant, but that the artisans have refused. His tone alone suggests that he disapproves of the artisan’s stand and that he backs the Chola’s plan.

Vishnu then proceeds to announce the terms of the contest. Interestingly, there will be eighteen offerings presented t the gods. This is the first time that an elaborate set of offerings is mentioned and although there is no Brahman priest present, it does suggest the ritual “tastes or customs” associated with the worship of a pan-Indian, high status god. All the offerings are of assorted flowers and fruits, but there are also four swords laid out with this display, an addition that would certainly be part of the display at a standard vegetarian ritual. These swords imply the possibility of a sacrifice, and of the blood that would ensure. Also, in terms of manpower, the sides are equally matched. There are nine farmers and nine artisans ready and waiting.

Lord Vishnu now announces that he will cause the lead farmer, Kolatta, to rise up out of the earth. The best fighters among the artisans, four in total, are to have one chance each to throw a sword and try to cut off Kolatta’s head as he rises up. Of course the fact that Kolatta is to be placed (magically) underground and made to rise up out of the earth is symbolic. These are farmers. They have already been “born” or created once in the land of Vellavala. Now there will be a second “origin” myth of their birth from the earth. Here their leader will rise out of the land, where as earlier the whole group appeared to descend from the sky. Furthermore, that first birth was from the hand of a goddess, now this second one with be from the hand of a god. The farmers are thus given two “sacred” or divine starting points. The artisans, by contrast, have none. This is one of many indications that the Ponnivala story has been “tilted” in favour of the farmers, at least in the version being retold here. Furthermore, the artisans are not warriors or even fighters by habit. They are skilled makers of swords, yes, but not skilled users of this vicious tool. One can already guess who will win this contest. But how will this be accomplished? That will be the subject of my blog post 1.18. But first, in 1.17 I will briefly ask why the artisans agree to this means of dispute resolution in the first place? After all, they must already sense the possibility of failure, given terms that do not play to their strengths. This is something like the choice of a mediator in a modern dispute resolution setting..... a choice that one side in the controversy suspects is biased!

Signing off for now,

“Blogger” Brenda Beck

The Sophia Hilton Foundation of Canada

Read Part 17 ==>

<== Read Part 15

Have you experienced The Legend of Ponnivala on TV or in print? Let us know your thoughts in the comments below!

To find out more about The Legend of Ponnivala -- the legend, the series, the books, and the fascinating history behind the project, visit www.ponnivala.com.