Theyyam-A ritualistic Performing Dance Art form of Kerala
It was a great opportunity to watch the live performance of Theyyam in God's own land-Kerala State along with other Research scholars from around the world during the Centre for Performance Research and Cultural Studies in South Asia-C PRACSIS International conference ‘Body, Space, and Technology in Performance’ organized by D r. C.S Biju at Trissur, Kerala in 2010.
‘Theyyam’ is a famous ritual art form that originated in North Kerala and brings to life the great stories of our State. It encompasses dance, mime, and music. It exalts the beliefs of the ancient tribals who gave a lot of importance to the worship of heroes and the spirits of their ancestors. The term Theyyam is a distorted form of 'Dhaivam' or God. It is a rare combination of dance and music and reflects important features of a tribal cultural dance as a whole. This folk dance is believed to be a divine expression and the local residents of Kerala invoke the blessings of God through this dance form. This custom is also followed in the area of 'Tulu Nadu' in Karnataka with a different name and performed during ‘Kola’.
During my conversation prior to the performance with Dr. C.S Biju, I got to learn that there are over 400 separate Theyyams. Each with their own music, style, and choreography, each artist represents a hero with great power. Performers wear heavy make-up and adorn flamboyant costumes. The headgear and ornaments are truly majestic and fill one with a sense of terror/ fear and wonder. From October to May
, there are Theyyam performances in many temples of Kannur, Kasaragod. Karivalloor, Nileswaram, Kurumathoor, Cherukunnu, Ezhom, and Kunnathoorpadi in North Malabar are places where Theyyams have performed annually (Kaliyattam) and draw huge crowds.
The most prominent among these are Raktha Chamundi, Kari Chamundi, Muchilottu Bhagavathi, Wayanadu Kulaven, Gulikan, and Pottan. 'Theyyam' can be broken down to mean 'dance of God', and etymologically speaking, it could come from 'daivam', meaning 'god' in Malayalam, and 'attam' meaning 'dance'. Theyyam originated from Kaliyattam. The indigenous tribal communities were handed over the responsibility to perform the Theyyam. These tribes included Malayar, Pana, Vannan, and Velan. Velan one of the Theyyam dancers is referred to in the Sangam literature.
There are different theories or viewpoints on the practice of the Theyyam ritual. It is believed that certain communities who refused to accept the supremacy of Brahmins, especially in temple worship were the major patrons of Theyyam, and this dance used to be practiced by every Tharavadu. However, there is a slight change in the practice of ‘Kola’ in Tulunadu wherein, the patronage Brahmin head or the head of the family is present and grants the permission of conducting the ritual for the benefit of the community and also extends the soft or smooth functioning of the ritual without any hindrance as such. However, Brahmins do not perform or participate in this dance form. However, some royal clans erected their individual shrines where Theyyam deities were established. In domestic shrines, Goddesses like Kurathi, Chamundi, Vishnumoorthi, Someshwari, and Rakteshwari are appeased. Thus, this dance is also based on the caste system.
Teyyam Dance Performers:
It is believed that while performing Theyyam, the artist becomes an illustration of the local God. Theyyam artists spend years learning dance skills and other delicate parts of the tradition. It is very important that the dancers understand the character and the importance of the costume and face painting. The dancers need to be aware of the delicate art of face painting as they need to help each other. Theyyam dancers are male and the skill is passed down from generation to generation. In a few cases the Theyyam artist needs to lie down for hours while his make-up is being done.
Face Painting:
The dancer/s appear/s with his/their face painted in patterns called 'Prakkezhuthu', 'Kattaram', 'Kotumpurikum', 'Vairadelam', and 'Kozhipuspam'. There are different types of face painting for which primary and secondary colours are used. The Theyyam dancers wear heavy make-up with colourful costumes. The ornaments and the headgear are the most significant part of the dress. The personal charisma along with the traditional music fills one with awe and wonder.
The Headgear:
The headgear is the most significant part of the elaborate costume. The headgear is made up of coconut leaves and bamboo splices covered with cloths and coconut leaves and flowers. Apart from headgear the dancers also wear armbands, bangles, and large garlands
Then, the dancers appear in front of the shrine and transform into a particular deity following the performance of certain rituals. He commences his dance after placing the red headdress over his head. Carrying a sword or 'kadthala' in their hands, dancers move around the shrines in circles and continue dancing. Theyyam dance has different steps known as 'Kalasams'. Each Kalasam is repeated systematically from the first to eight systems of footwork. A performance is said to be complete when a combination of playing of musical instruments, vocal recitation, dance, makes up and costumes all work together and thus the performer gets his field.
Training in 'Kalaripayattu' is required for the Theyyam artist who performs the role of hero deities like 'Kathivannur Veeran's, 'Poomaruthan', 'Pataveeran' and many others. Theyyam dancers perform this dance in front of the local village deities’ shrines and sometimes also might practice it inside residences for the purpose of worshipping ancestors, accompanied by intricate customs and rituals. This folk dance is performed in an open-air space with no curtains or stage is put. Spectators are generally devotees who sit near the shrine or stand in reverence since it is a form of open-air theatre. The performance of Theyyam dancers, who play the part of deities lasts for 12 to 24 hours and is interrupted in between as an intervention which again is part of the ritual. The chief dancer of Theyyam participates in rituals associated with this dance form. He makes up the central deity of the holy place and has to reside in the 'aniyara' or green room. In that room, he observes vegetarianism, fasting, etc. as a part of the rituals.
Ritualistic Observations for the Performers:
The life of a Theyyam dance is highly disciplined. In the weeks leading up to a ritual, the dancers live a life of purity. The dancers are not supposed to consume any non-vegetarian food. He is not permitted to lie or speak bad words to others. It is the ritualistic practice that lays down rules and observations to be followed by the chief Theyyam performers before the onset of the performance. They are not allowed or don’t eat anything after sunset. When the Theyyam artist puts on the headdress it is believed that the divine lord has descended upon the artist. The devotees seek blessings from these Theyyam artists. However, once the Theyyam performance season (October till May every year) is over, he will return to his regular job and life. Theyyam artists have high recognition in the community
The initial portion of the dance is termed as 'Thottam' or 'Velattam' and is done without any essential make-up or elaborate costume. Dancers are clad in a tiny red headdresses while performing it.
During my conversation prior to the performance with Dr. C.S Biju, I got to learn that there are over 400 separate Theyyams. Each with their own music, style, and choreography, each artist represents a hero with great power. Performers wear heavy make-up and adorn flamboyant costumes. The headgear and ornaments are truly majestic and fill one with a sense of terror/ fear and wonder. From October to May
, there are Theyyam performances in many temples of Kannur, Kasaragod. Karivalloor, Nileswaram, Kurumathoor, Cherukunnu, Ezhom, and Kunnathoorpadi in North Malabar are places where Theyyams have performed annually (Kaliyattam) and draw huge crowds.
The most prominent among these are Raktha Chamundi, Kari Chamundi, Muchilottu Bhagavathi, Wayanadu Kulaven, Gulikan, and Pottan. 'Theyyam' can be broken down to mean 'dance of God', and etymologically speaking, it could come from 'daivam', meaning 'god' in Malayalam, and 'attam' meaning 'dance'. Theyyam originated from Kaliyattam. The indigenous tribal communities were handed over the responsibility to perform the Theyyam. These tribes included Malayar, Pana, Vannan, and Velan. Velan one of the Theyyam dancers is referred to in the Sangam literature.
There are different theories or viewpoints on the practice of the Theyyam ritual. It is believed that certain communities who refused to accept the supremacy of Brahmins, especially in temple worship were the major patrons of Theyyam, and this dance used to be practiced by every Tharavadu. However, there is a slight change in the practice of ‘Kola’ in Tulunadu wherein, the patronage Brahmin head or the head of the family is present and grants the permission of conducting the ritual for the benefit of the community and also extends the soft or smooth functioning of the ritual without any hindrance as such. However, Brahmins do not perform or participate in this dance form. However, some royal clans erected their individual shrines where Theyyam deities were established. In domestic shrines, Goddesses like Kurathi, Chamundi, Vishnumoorthi, Someshwari, and Rakteshwari are appeased. Thus, this dance is also based on the caste system.
Teyyam Dance Performers:
It is believed that while performing Theyyam, the artist becomes an illustration of the local God. Theyyam artists spend years learning dance skills and other delicate parts of the tradition. It is very important that the dancers understand the character and the importance of the costume and face painting. The dancers need to be aware of the delicate art of face painting as they need to help each other. Theyyam dancers are male and the skill is passed down from generation to generation. In a few cases the Theyyam artist needs to lie down for hours while his make-up is being done.
Face Painting:
The dancer/s appear/s with his/their face painted in patterns called 'Prakkezhuthu', 'Kattaram', 'Kotumpurikum', 'Vairadelam', and 'Kozhipuspam'. There are different types of face painting for which primary and secondary colours are used. The Theyyam dancers wear heavy make-up with colourful costumes. The ornaments and the headgear are the most significant part of the dress. The personal charisma along with the traditional music fills one with awe and wonder.
The Headgear:
The headgear is the most significant part of the elaborate costume. The headgear is made up of coconut leaves and bamboo splices covered with cloths and coconut leaves and flowers. Apart from headgear the dancers also wear armbands, bangles, and large garlands
Then, the dancers appear in front of the shrine and transform into a particular deity following the performance of certain rituals. He commences his dance after placing the red headdress over his head. Carrying a sword or 'kadthala' in their hands, dancers move around the shrines in circles and continue dancing. Theyyam dance has different steps known as 'Kalasams'. Each Kalasam is repeated systematically from the first to eight systems of footwork. A performance is said to be complete when a combination of playing of musical instruments, vocal recitation, dance, makes up and costumes all work together and thus the performer gets his field.
Training in 'Kalaripayattu' is required for the Theyyam artist who performs the role of hero deities like 'Kathivannur Veeran's, 'Poomaruthan', 'Pataveeran' and many others. Theyyam dancers perform this dance in front of the local village deities’ shrines and sometimes also might practice it inside residences for the purpose of worshipping ancestors, accompanied by intricate customs and rituals. This folk dance is performed in an open-air space with no curtains or stage is put. Spectators are generally devotees who sit near the shrine or stand in reverence since it is a form of open-air theatre. The performance of Theyyam dancers, who play the part of deities lasts for 12 to 24 hours and is interrupted in between as an intervention which again is part of the ritual. The chief dancer of Theyyam participates in rituals associated with this dance form. He makes up the central deity of the holy place and has to reside in the 'aniyara' or green room. In that room, he observes vegetarianism, fasting, etc. as a part of the rituals.
Ritualistic Observations for the Performers:
The life of a Theyyam dance is highly disciplined. In the weeks leading up to a ritual, the dancers live a life of purity. The dancers are not supposed to consume any non-vegetarian food. He is not permitted to lie or speak bad words to others. It is the ritualistic practice that lays down rules and observations to be followed by the chief Theyyam performers before the onset of the performance. They are not allowed or don’t eat anything after sunset. When the Theyyam artist puts on the headdress it is believed that the divine lord has descended upon the artist. The devotees seek blessings from these Theyyam artists. However, once the Theyyam performance season (October till May every year) is over, he will return to his regular job and life. Theyyam artists have high recognition in the community
The initial portion of the dance is termed as 'Thottam' or 'Velattam' and is done without any essential make-up or elaborate costume. Dancers are clad in a tiny red headdresses while performing it.
Musical Instruments as Accompaniments:
A ritual song is recited by the dancers with the drummers and the name of the shrine is mentioned. In the background folk musical instruments like 'Chenda' known as 'Chende' in Kannada, 'Tuti', 'Kuzhal' 'Elathalam', 'Kurumkuzal', Veekkuchenda and 'Veekni' are played with rhythm. All dancers take a shield and sword in their hands.
Once the ritual and dance performance starts, it can go on for hours, depending on how long it takes for the artist to enter a trance as he dances and spins to the drums. Theyyam is a powerful display of dance rhythms and intense expressions. The dancers break coconuts with their heads, jump on fire or walk on red hot coal, and do other larger-than-life moves. The most fascinating Theyyam are fire Theyyams. It begins at late night and continues till dawn. After the super-energetic performance, all the devotees treat them as God and seek blessings.
Significance of Theyyam Dance
Theyyam theatre or Theyyam folk art has completely different rituals, which possess elaborate performances, which are totally different from the other art form. The caste councils or village elders for bringing prosperity to the village and maintaining the village places of worship and cult spots. In such places, the village goddess or Bhagavathis named after that particular locality are appeased as an ancient practice. The Theyyam festival of that particular shrine has a meaning and purpose. The elaborate rituals observed in these holy places including the preparation of the Kalan or squares are intended for the blessing of the supernatural. The process symbolizes the womb of mother goddesses. It is a significant aspect of the fertility cult. Offerings of cereals, cock blood, red flowers, etc are made in front of the 'Kalasam' or Kalan. These rituals are responsible for the blessings of super nature for prosperity in men and women, cattle, and wealth. The dancer throws rice at the audience and distributes turmeric powder as a symbol of blessings. This turmeric powder has also high medicinal value, against smallpox, etc.
The entire village folk attends the Theyyam festival in the places of worship while the members of Tharavadu and relatives attend the Theyyam festivals in their Tharavadus. Some grand Theyyam festivals or 'Kaliyattoms' of the 'Vaniya' caste, Thiyya caste, and 'Maniyani' caste are followed by the common feast for the entire devotees.
The community comprising of different castes and the whole village society participate in such festivals and contribute towards the expenditure by means of donation. This art has acquired a significant place in the cultural history of the region as a religious and social institution.
Nowadays, in Kerala too, these days a Brahmin 'Thanthri' is invited to sanctify the 'Kavu' idols and the Thiyyas perform this dance as a significant religious custom. Currently, it incorporates new trends and sub-cults along with its tribal character. When the cult of Theyyam, borrowed liberally from Brahminism, the Brahmins with their social and caste superiority also encouraged the Theyyam Gods and Goddesses. The Theyyam traditions and arts were inherited by a son from his father, or a nephew from his uncle. This practice continued uninterruptedly for centuries.
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