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"This work contains the translation of an oral folk epic dictated by a folk bard and transcribed/collected in a village of Tamil Nadu, South India, in 1965. The story focuses of the lives of three generations of one family. It is set (roughly) in the 10th-12th centuries, but the story was likely not assembled, in this form, until the 14th or 15th century. It is a historical account of one specific upland, relatively remote, area of the state of Tamil Nadu. It tells the story of the introduction of plough agriculture in the Ponnivala area by a group of immigrants, families whose relocation to an up-stream area of the Kaveri river was backed by a powerful Chola king who governed downstream. The story also details the substantial resistance mounted to this influx of newcomers by the region’s previous inhabitants (aboriginal hunters and craftsmen). In this sense, this story parallels the adventurous history of Canada’s pioneer settlement by immigrant Europeans. This most interesting folk epic account describes what happened through the eyes of one family over three generations: the 1st generation struggled with little in the way of material belongings but were confident pioneers because they were backed by a distant king, the 2nd generation prospered as successful farmers who expanded their control and developed a small independent agricultural kingdom along the south bank of the upper reaches of the river they had once walked along to reach this “new” land. The book is named for the bard's poetic term for this great waterway: Land of the Golden River. The powerful family that had grown from pioneer roots now allied itself with its historical backer, the neighboring Chola monarch. But towards the end of that 2nd period, two sons of that ruler rebel against that now-oppressive royal line, gaining independence for this Ponnivala family and the area they had now begun to dominate. But then the two young grandsons (twins) in the 3rd generation reject their reputation as “just farmers” and seek to develop a new identity as fierce horseback riding warriors. These two brothers are ready to defend their lands against all challengers, most specifically their own paternal cousins and also the jealous native hunters and artisans they once pushed aside in the process of enhancing their own control over the land and its valued produce. The story ends as these two warrior-brothers fail to completely suppress their tribal neighbors. They are forced to back off and let what is live on. The Hindu gods play a significant role in this story, first guiding but then also confronting and testing the heroes’ family at many points. Finally, Lord Vishnu himself tells the two heroes that their time on earth is now over. They have now reached the adult age of sixteen, which is the amount of time originally granted to them by Lord Shiva. So these two men humbly give up their own lives at Vishnu’s suggestion, offering their spirits to an unnamed ancient goddess in the hopes that she will recycle their life-energies. Their hope is that she will create new lives, re-employing their energies to form a new vegetal, green and prosperous yuga that will define an era yet to come. The gods Shiva and Vishnu cooperate in this goal. They are depicted as brothers-in-law and basically act as partners, though some rivalry between these two great deities does surface here and there. This is not a sectarian story at heart, but rather a story of interest to all followers of the Hindu faith. This book is especially suited to teachers wanting to feature multicultural themes in their classrooms. The story is full of information about South Indian Tamil folk beliefs and values. It is well-worth study by students of epics, of folk cultures in general as well as by those especially interested in South Asian traditions. It can be used in the study of literature, history, ethics, politics and more. Studied as a whole, this epic is best suited to high school and college students, but small excerpts can be shared with elementary school children and used in teacher-led discussions that focus on ethical issues and value-based questions. The story does not preach answers, but when thought about with a good instructor it encourages its listeners and readers to come up with their own reasoning about what might constitute better (or worse) value choices. Some of the best examples for younger children are contained in the animal parts of the story where, such as a bullying wild boar and a little earless female dog who is discriminated against but secretly she is very powerful. In high schools the story is an excellent example of multicultural literature generally as well as of oral traditions and storytelling. The book will be of special interest to families and instructors who work with pupils who have inherited South Asian social ancestry and wish to learn more about their own rich cultural heritage. University scholars will be interested in this work as well. It presents a unique and rare example of a fine South Indian oral epic that displays a variety of unique Tamil characteristics – each one worthy, on its own merits, of further in-depth cultural and historical inquiry. The attachment includes the front matter and introduction, as well as the bibliography. The index is currently in process and available upon request."--
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