Theyyam

DANCING GODS


Folk traditions and worship is seeped in mystical and
supernatural traditions. Most of the folk culture
evolved away from reigning society, mainly because of
discriminatory caste systems that for centuries have
disintegrated values in India and eroded an awakening
called oneness. Folk traditions are true aspects of
any region, before the advent of creed. Some of
traditions and rituals could date back to an era
earlier than Hinduism.

Theyyam is an ancient ritual worship, which involves
trance-oriented dances. Malabar, the northern region
of Kerala, is where these ritual dances still
flourish. The faith and credo it constitutes is a
belief that man with apposite mental, physical and
spiritual commitment can consecrate a specific deity
in his body. In this state of trance the dancer
performs phenomenal acts of prophesy, blessing and
healing devotees who gather during this ritual.
It is identical to the philosophy of Aham Bramhasmi or
“I am one with the divine” and Tatwamasi or “I am
that”. This contemplation of faith is ultimate reality
in Hinduism, where purity in mind, body and soul
transforms to high level of mental awareness where man
and God are same. Acquiring divinity is an
extraordinary honor, but the paradox here is that
Theyyam dancers belong to a community, which in
Kerala's complicated caste hierarchy is at bottom of
the chain. They are respected and privileged in divine
trance and go about their everyday chores with
humility. The word 'Theyyam' means 'Daivam' or God.

The Shrine where this ritual is performed is known as
Kavu and generally is in month of December-April. Men
who perform this primordial trance rite abstain from
liquor, non-vegetarian food and abstain from sex etc
for a period of 41 days prior to ritual. The
performers inherit their rights from their mother's
families and depending on purity and importance of a
God or Goddess, the artist starts his preparation for
the festival. Sometimes the rights are inherited and
are also deity-specific and the trance is preceded by
a strict code of conduct.  He meditates and focuses on
the specified divinity. The transformation begins in
this period. Omens and symbolic translations of events
during this time are interpreted. This penance will
determine the intensity of the trance dance.

In simple and natural surroundings men transcend into
divine beings. Their individual features are changed
with elaborate makeup, dress and headgear, which
removes all human aspects and sacred aspect becomes
more apparent. This is the physical form of specific
deity.    The colours used are all-natural, and are
dye of plants, leaves and flowers etc. Face and body
makeup is enriched with symbolism. Masks and elaborate
costumes used are kept in the Shrines and worshipped.
The cosmic forces invoked are male or female,
compassionate or malicious and charismatic or terrible
etc. They could be heroes who lived on earth or are
from a different divine dimension, and summoned
through chants, dance, sacrifices and symbolic
interpretations. Theyyam is an intricate blend of
dance, songs and music, which enshrines the rudiments
of an ancient folk culture.


Most headdresses are made of palm leaves and cloth,
and some are over forty feet. The hood, headdress,
make up, breastplate, bracelets, garlands, anklets,
weapons and costume of each Theyyam are
individualistic and meticulously define the deity
implored. It's the costume that gives Theyyam a
stunning splendor. The costumes of Theyyam are made
out of cloth and coconut leaves. Fresh coconut leaves
are intricately cut and woven to make skirts, headgear
etc. The sheer size of some headgear and other
ornamental decorations are awe-inspiring. Breasts are
made out of dry coconut shells. The ornately costumed
and made-up dancer looks like a supernatural being.
The dancer moves to the rhythm of Chenda (Drums)
Veekuchenda (Another type of drums), Elathalam and
Kuzhal (horn). Sometimes Hindu Gods and Gods are
invoked, but generally cosmic energies of guardian
spirits, animals, trees, serpents’ etc are summoned.
There are many Bagavathi Kavus (Shrine of Goddess) and
Thraravadu (Ancestral Homes) in Malabar where Theyyam
is performed.  Sometimes it is carried out in a
courtyard of a house or Temple.

Shrines or Kavu generally have a tree and engraved in
it are idols or images. Trees depict the dynamic
aspect and represents life, and images or idols are
static representation of a mountain. Tree and mountain
symbolically share the same attributes. The roots of
the tree extend below in a larger area than the
branches above. The mountain diminishes in size at the
top and has a lager base symbolizing an inverted tree.
In Hindu Temples, the main image is static aspect and
is called Achala or Dhruva and represents mountain.
The Utsava Moorthi, which is taken out in procession
during festivals in Temples, is called Chala
(Dynamic). The dance ritual (Dynamic) is as important
as the shrine (Static), and it is the combination of
these two that manifests sanctity and inviolability.
There are over 400 Theyyams. Many are deities from
Hinduism and others are of native origins and
particular to Malabar.

Theyyam festival usually starts at night to the
reverberation of throbbing drums at the shrine. Visual
exuberance is an important aspect of this ancient
ritual. Vannan, Malayan, Navilan, Pulayan, Koppalan
and Velan caste perform this rite. Female divinities
are also invoked and only men perform this dance.

After make up the costume is adorned, then the dancer
venerates all consecrated forces in the shrine and is
called 'Thudangal' (the beginning). Time for synthesis
with the deity happens when the performer gazes into a
mirror and sees a reflection of the embodied spirit
made up on his face. Theyyam than stands on a stool
and starts the ritual by singing a special prayer
known as Thoottam Pathu in front of a shrine. A single
Veekuchenda player accompanies him. This slow paced
singing slowly gathers in momentum, and all
accompanying instruments join the dance. Liquor
(Toddy) is offered to dancer who has reached a semi
trance state. Sometimes a chicken is sacrificed in the
altar and blood consumed by the dancer. From here on
the dance intensifies and the invoked deity manifests
in the dancer.

A few of many Theyyam are   Raktha Chamundi, Kari
Chamundi, Muchilottu Bhagavathi, Wayanadu Kulaveni,
Gulikan, Pottan, Kutty Chattan, Vasuri Mala,
Kandakarnan, Bhadrakali, Thacholi Othenan, Unniarcha,
Darikan, Nagakali, Thee Chamundi, Bapuran, Angakaran
and Muthappan etc.
Theyyam festivals are generally from December to
April.

Among hundreds of dance rituals a few are

Goddess Muchilottu Bhagavathi dances and carries two
flaming torches as she descends only at night. Two
silver masks cover her eyes, to prevent her piercing
gaze from burning her devotees and universe. These
masks are only removed when she symbolically enters a
well.
Another Theyyam Panjurli to hurls on to an ancient
tree where this Goddess is said to dwell.
Thee Chamundi jumps into a large heap of burning
embers.

Kandakarnan has burning torches tied round him and
swirls in rhythmic dance.

Valiya Tampuratti carries a towering headdress that
weighs about 40 kg and dances.

Gulikan dances on stilts.

Kutty Chattan twirls on a small stool holding two
flaming torches.

Vasuri Mala dances and scares away small pox and other
diseases.

This liveliness is a unique synthesis of man and his
beliefs. Come to Kerala and experience this inimitable
form of worship.

Naveen Chandran R

naveenchandranr@yahoo.com