[edit] THEYYAM
Theyyam is a form of art worship, most popular in north Malabar. each of these four hundred odd rituals has its own elaborate set of traditional costumes and mythological associations, harking back to thousands of years to an era before Brahmanical Hinduism spread to peninsular India. It is a folk-dance oriented ritual. Theyyam is also known as Theyyattam. In some areas of north Malabar, it is also known as Thira or Thirayattam. Thira or Thirayattom is staged in Thara (masonry stage). For Theyyam or Theyyatom no Thara is mandatory.
The performer is called ‘Kolam’, meaning shape or figure of a deity whom the performer enacts. The deities generally represented are Spirits and Heroes, Bhagwathi, Raktheswari, Vishnumoorthi, Pottan and Chamundi. Out of these, Bhagawathi is favoured more often than others.
Though many castes perform Theyyam or Thira, it is Velan caste which corners most of the chances for performances. They are actually an authority of this fold dance. Second to Velan, Malayan and Vannan castes are front stagers. These people are credited for keeping this traditional art worshipping folk dance of Kerala still alive.
The costumes of Theyyam is amazingly colourful and exciting. The waist dress is made of bamboo splices and shielded with red cloth. For certain category of Theyyam, the waist dress is made of coconut leaves. The bare body above waist is painted with different locally prepared colours. For body painting there are some technical terms such as Parunthuvaal Ezhuth (eagle’s tail-like colouring), Anchupulli Ezhuth (five dots-like colouring) etc.
The painting of the face also varies from character to character (Theyyam performs in different characters, that is, representing different deities). The face painting is also categorized into different styles according to the characters. Sank Ezhuth, Praakk Ezhuth, Vara Ezhuth, Kattaram Ezhuth, Nani-Kurich Ezhuth etc are some of the styles in vogue. Like body painting and face painting, head-dress (in local parlour it is called Muti, that is, crown) varies from character to character. Chatta Muti, Vatta Muti, Puthacha Muti, Pon Muti, Onkara Muti, Peeli Muti, Valia Muti and Kondal Muti are some of the varieties used.
The making of Muti (crown) is a cumbersome job. Wooden planks and bamboo splices covered with colour cloths, coconut leaves and flowers go into the making. The Mutis used for certain characters like Kshetrapalan and Bhagwathi are of peculiar form. For this, about 50 to 60 feet high Mutis are made of arecanut tree and bamboo splices shielded with colour cloth or thatched with coconut leaves. As these Mutis cannot self stand, they are supported by bamboo poles and held by helpers. For the character of Bhagawathi, the Muti will have imaginative serpent heads crowned with red flowers.
For some other characters, beautifully wood carved collar with golden colour studded with imitation jewels is worn.
The characters of Baali and Othenan wear round shaped crown, similar one as used in Kathakali.
In the case of female deity character, there will be imitation ornaments and wood carved breasts known as Mularu decorated with imitation ornaments. Their make-up painting is different. It is called Ezhutharam (seven types).
Both female and male characters wear bangles which are known as Katakam and Chuttakam, plus anklets on the feet.
The character of Bhagawati in Roundrabhava (ferocious mood) wears Muti with terrible look and torches appended around the waist.
For male and female deity characters, Theyyam is classified into Thaandava and Laasya respectively. The steps of the dance are in tune with the meaning of the songs. Each mode of the dance is known in specific name such as Chavatti Thullal, Thiriyal, Parakkam, Onam Kalaasam, Chelkor Kalaasam, Eduthu Kalaasm etc. Each mode is different from the other. All the modes form part of a single performance.
Theyyam is a 3-day affair in most cases. In rare cases, it reduces to two days. It is generally performed in Kaavus. The performance in temples is also there but not to the extent as in Kaavus. The performance kicks start in the night of the first day with drum-beats, presumably an announcement of the event taking place. Soon after the drum-beats, Kolam dance follows and then the Thottam. At this time the summary of events to take place in the second day is announced. While the Thottam.is on, Pooja (offering to the deity) is also takes place. Before the commencement of the performance, Ilamkolan or Vazhivellattukolan arrives in the scene with Kotivilakku in the hands. The arrival is without any formal make-up on the face.
The performer prays in murmur for gaining prophecy or say to manifest the power of deity in him. The murmuring leads to reciting few godly lines in loud. This act is called as Varavili. Varavili is deity specific. With the Varavili, it is presumed, the performer has attained prophecy on behalf of the deity and starts dance in line with the meanings of the songs and play of the musical instruments.
In conclusion, the performer distributes Prasaadam (turmeric powder and rice in this case) to the gatherings around and prophecies well-being and prosperity to them. The prophecy is over, he removes the crown and it marks the end of performance.
The musical instruments used in Theyyam are Perumbara, Drum, Cheruthudi, Udukku, Chemangalam, Conch, Cymbal and Kuzhal. The playing of the instruments is deity-specific. The deity-pleasing songs are sung by the instruments players.
