"Arabian Folklore"

Yowalah is a traditional dance in the UAE. This dance is called a victory dance because it is usually performed after a victory in a war or after coming home from successful pearl diving. It is a very unique form of dance where males place guns and swords in their hands whereas females keep their hair open and dance.

" From an Arabic Folk dance "

"a stunning kenyan folklore dance"

"From Kenyan Folklore"

"theyyam costumes"

In order to express the characteristic i.e silent, beautiful or angry nature of the Theyyam, over and above the face decoration, the costumes also play an important role. The shape of the ‘Mudi’ differs based on the character of the Theyyam. Round shaped ‘Mudi’ with fire balls showing the angry mood and violent nature, beautiful and long shaped ‘Mudi’ with different and attractive ornaments showing the silent and friendly characteristic are important features of Theyyams.The ‘Mudi’ is being decorated with red coloured cloth as well as coloured papers. Also red coloured flowers are used to make it more attractive. Over and above to these items, and in fact, the most important item for the Theyyam costume is the leaves of coconut tree. The leaves of coconut trees are cut into different and attractive shape which plays an important role in the Theyyam costumes. Different types of ornaments made of metal and flower are worn in hands, legs and neck. Arms like sword, arrow, bow, shield, knife, tri-pointed arrow (Trisool) etc. are being used by the Theyyams as part of its costumes.Dried cloth soaked in starch with different decorations is also one of the important costume of the Theyyam.

"perumkaliyattom is the other name for theyyam"

myths about 'sree muthappan'

Sree Muthappan is believed to be the personification of two divine figures - Thiruvappana and Vellatom. Fundamentally the dual divine figures Thiruvappana and vellatom are not very different from the theyyakaliyattom of the north Malabar region. Though Sree Muthappan represents a single god, it represents two godly figures, Vishnu (with fish-shaped crown) Shiva (a crescent-shaped crown).Sri Muthappan as a theyyam is performed year-round whereas other theyyams are seasonal (lasting October to May).Several Muthappan Temples are seen in different parts of Kannur andKasaragode district. This shows the popularity of the God in the minds of the people of these two districts. Each madappura has its own tradition.

One interesting story relating to the God Muthappan is about the Nileshwar Muthappan Madappura. The Sree Muthappan temple near National Highway No 17 in Nileshwar has a rich heritage. It tells philosophical, devotional and educational importance ofNileshwar.There is an interesting story regarding the construction of Sree Muthappan Temple. An elder member of the Koroth family regularly visited the place now known as the Muthappan temple and drunk madhu (Toddy) a kind of intoxicating drink. He was a famous scholar and got the title Ezhuthachan for his commendable achievement as a teacher. Before drinking madhu as a devotee he pour some drop of madhu on the nearby Jack fruit.tree by telling it is for the god Muthappan. He regularly repeated the practice. Several years after the death of the above mentioned scholar the natives experienced serious troubles and they examined it with the assistance of an astrolleger. The astrolloger reveals the wonder that as a result of the regular practice of giving madhu to God Muthappan, the God started residing there. After the death of the scholar he did not get the madhu. That created disturbances in the area. Then the natives erected a Muthappan temple there. Koroth family got the right of Koymma [patron] in the temple.As a result of the formation of a committee and the great work done by the members of the committee the temple developed as famous and daily hundreds of people visited there. There is a strong belief that the God will cure all diseases and will give prosperity to the devotees. The devotees will get Payakutti from the temple and stood developing as a great temple like the Sree Muthappan temple at Parassinikadavu

preparations for theyyam

Costume and Make-upTo get the appearance of super-human, peculiar and colourful costume and make-up are used in theyyam dances. Essential componentc of the costume of theyyam dancer are the leaves of coconut tree which are cut and made into different shapes and sizes.Headgear of the dancers is unique and special. Structure of massive headgear and uduthukettu (waist-dress) is usually prepared from arecanut tree and bamboo. Lighted wicks are often fixed on the waist dress and are specific of Theyyattom.Mudi (face) is decorated with a red cloth and colored papers. Red colored flowers are also used for an even more attractive appearance.

a performer perform as" karinkaly"

the theme of theyyam

Theyyam is performed by male members of particular castes only. Malayan, Pulayan, Vannan, Anjoottan, Munnutton, Velan, Chungathan, Koppalan and Mayilon are some of the castes who perform theyyam.Theyyam dance has its roots in the ancient tribal culture of Kerala dating back to the Dravidian age. It lays great importance to worship of heroes and ancestral spirits. Theyyam sees a wonderful amalgamation of dance, mime and music. Chenda, veekku chenda, elathalam and kurumkuzhal are the musical instruments used in theyyatom.There are about 450 known forms of "theyyams" and each has got its own myth and style of costumes, make-up, choreography and songs.Influence of prominent Hindu sects of Shakteyas (followers of Mother Goddess Shakti), Vaishnavites (followers of Lord Vishnu) and Shaivites (followers of Lord Shiva) is apparent on Theyyam cult.Theyyam is supported by a vast literature of folk songs. Besides the theme of worshiping Mother Goddesses and animals, Theyyam also narrates the tales and woes of people who lost their lives in battlefield, pangs of women who committed suicide or persons killed by the local chieftains. Such people are honoured through theyyams performed in front of shrines.

theyyam "the God's dance"

Theyyam is a popular ritual art of north Kerala. It is rich in culture and is essentially a dance festival. Theyyam is said to be corrupted form of the word 'Deivam' meaning God and 'Aattam' means dance. The meaning of Theyyam thus becomes 'God's dance'. In Theyyam people worship deity and dancer is also the deity. In this art devotees worship Mother Goddess. Though animals, serpents and trees are also worshiped by many.

Season of Theyyam continues for six months beginning from the Malayalam month of Thullam (October-November) and continues till Edavam (May-June). Most Theyyam festivals are held in the region of Valapattanam River of Kannur and Chandragiri River of Kasargod. Prominent amongst all places is the Theyyam of Malabar region in north Kerala.

Practice of Theyyam as Worship

Muthappan Theyyam as Lord Vishnu & Lord ShivaUnder the impact of Aryan religions, the cult of Theyyam had changed substantially incorporating new trends and sub cults along with its tribal character.In a different way, it can be stated that all prominent characteristics of a primitive tribal religious worship had widened the stream of Theyyam cult and made it a deep rooted folk religion of the millions. For instance, the cult of Mother Goddesses had an important place in Theyyam. Besides this, the practice like spirit-worship, hero-worship, masathi-worship, tree-worship, ancestor-worship, animal worship, serpent-worship, worship of the goddesses of disease and gramaadevata-worship are included in the main stream of Theyyam cult. Under the influence of Aryan myths and legends, a large number of Brahminical gods and goddesses had infiltrated as separate cults into Theyyam. Along with these gods and goddesses there exist innumerable folk gods and goddesses. Most of these goddesses are known as Bhagavathis as a matter ofsanskritisationDifferent branches of Brahminical religion such as Saktism, Vaishnavism and Saivism now dominate the cult of Theyyam. However the forms of propitiation and other rituals are continuation of a historical past. In several cult-centers, blood offering is forbidden under the influence of Buddhism, Jainism and Brahmanism. In such centres separate places outside the outer wall of the shrine are selected for blood offering and preparation of the traditional kalam known as vatakkanvathil. The Theyyam deities propitiated throughcock-sacrifice will not enter inside such shrines walls. This is a good example of a long-standing cultural synthesis of ‘little’ and ‘great’ cultures.

On account of the later origin of Vaishnavism in Kerala, it has no wide-spread influence on Theyyam cult. Only a few eities are available under this category. This may probably be due to the lesser influence of Vishnu on the village folkwho had an uninterrupted tradition of the worship of Mother goddess for fertility and the god Siva and his son Murukan for protection and security even during the Sangam age. Two major Theyyam deities of Vaishnavism are Vishnumoorthi and Daivathar. Vaishnavism was very popular in Tuluva country during the 13th century under Vishnuvardhana of Hoysalas. He was a great champion of Vaishnavism. Most probably he was deified as Vishnumoorthi and propitiated in the Bhoota cult of Tuluva and then propitiated as a prominent folk deity in the Theyyam also. The legend of Vishnumoorthi is identified the God’s migration from Mangalore to Kolathunadu.All other categories of Theyyam deities can be incorporated in Saivism and Saktism. Even ancestors, heroes, animals etc are deified and included in those categories. In brief Theyyam provides a good example for the religious evolution and its different stages in Hinduism.

The Cross link of Theyyam and Local History

The myths and legends of the Theyyam deities. often relate to the local heroes and heroines. Some of their songs reflect certain episode from the local history. Divinity to these heroes had been attributed by the society. The medieval heroes like Kathivannur veeran, and Thacholi othenan were characters from local history. They were defied and worshipped for their heroism. The goddess New Bhagavathy and Makkam were heroines of tragic stories. Makkam was considered to be an immoral woman by her beloved brothers. The jealousy of their wives made her a victim of their suspicion. The brothers dropped her and children in a deep well. Later she was elevated as a goddess and she was a chaste woman. This episode from local family history provided the theme for a Theyyam goddesses. A local chieftain wanted to molest a woman who had lost her several children. Her protest against the chieftain resulted in to the punishment by throwing her in a leaky country boat floated on a river. Burning fire wicks were also placed on her head. Later the memory of this woman was kept alive, by the society who elevated her to a goddess named Puthiya Bhagavathy. This Bhagavathy is a disease mother and a goddess of small pox. Many other stories like these could be traced from the myths and legends of several Theyyam gods and goddesses with deep roots in local history.

Different Categories of Kerala Folklore includes:

AiverNaatakam,

Bhagavathipaattu,

Chakyarkoothu,

kaakkarissi naatakam,

Kalaripayattu,

kavadiyattom,

Kathakali,

Koodiyattam,

Kothaamooriyaattam,

Krishnanaattam,

Kummattikali,

Maargamkali,

Mohiniattam,

Mudiyettu,

Ottanthullal,

Oppana,

Patayani,

Pulikali,

Pulluvapaattu,

Theyyam,

Thirayaattam,

Thullal,

Velakali.

Types of Folklore

Myths try to explain the why of what happens in our lives, deaths, and the forces of nature. Why are there lights in the sky? Why do we have cold winters and hot summers? Why do leaves change in autumn? The heroes and heroines of such stories are often called gods and goddesses, and may be based on actual people. This is the earliest form of folklore, usually separated as higher in thought from the other types in that is considered as old religion, sually not in current common practice. Some of them are purely memory devices used by the ancients, many with intentional meaning, which are hard to separate from actual belief.

Fables teach people how they should live. Often the characters are animals which are thinly disguised people or types of people. A moral is stated at the end. A Greek slave named Aesop collected fables. Other famous collectors were Geoffrey Chaucer and Jean de la Fontaine.
Legends teach, but are closer to life than fables. They may be partly true about actual people and/or events. Often humans and supernatural creatures exist together. Examples are the legends of King Arthur and of Robin Hood
Fairy Tales are meant to entertain, slipping in the author's views about life. Usually it contains a command which if broken will cause trouble, a way of reminding children and underlings to do as they are told. It happens in an unreal world full of supernatural events and the use of magic by both good and evil characters. Cinderella, for instance, is a story which could not have happened without the magical intervention of a fairy godmother, but she must leave the ball before midnight.

Theyyam - A Historical Aspects

The earliest Brahminic settlements like Payyanur and Perimchellur (Thaliparamba) in Kolathunadu where the Brahminic religion was propagated through the institutions of temples largely influenced the popular folk religion based on Theyyam and other tribal cults. According to the legendary Keralolpathi, Parasurama sanctioned the festivals like Kaliyattam, Puravela and Deivattam or Theyyattam to the people of Kerala. He assigned the responsibility of Theyyam dance to the indigenous communities like Panan, Velan and Vannan. These traditions explain how the indigenous cults like Theyyam were incorporated and metamorphosed under the religious supremacy of the Brahmanism. In the long historical process a social system evolved in Kerala in which the little culture like Theyyam belonged to the depressed castes and classes where as the temple oriented culture belonged to the dominant castes and classes. There were no violent confrontations between these two cultures as there was no total destruction of the indigenous culture. “There can be no doubt”, say Bridget and Raymond Alchin, ‘that a very large part of this modern folk religion is extremely ancient and contains traits which originated ruing the earliest periods of Neolithic , Chalcolithic settlement and expression (The Birth of Indian Civilization 1968 p.3039).

Theyyam Songs

Teyyam Songs
The full throated singing of tottam songs in the open air, the subdued articulation of the tottam (revelations) and the inaudible chanting of the mantras form different variations of using the inner energy that gushes out while the Teyyam dancer is in a possessed state. The folk singer while he sings out in a loud voice, accompanying the dancing or along with his own dancing steps, uses simple but effective language and straight but thought provoking images. The images reflect his own surroundings charged with an organic strength. Most of these songs are not recorded. They belong to the oral tradition maintaining their own unique characteristics and keep away from the general trend of standardized literature. The major chunk of the Teyyam songs remains well above literary denomination and creates the proper atmosphere with its archaic usages, nuances and rhythmic patterns conveying the subtle emotions of the character impersonated. Teyyam songs belong to a literary tradition of the farthest past which had not evolved through any conscious process of sophistication, but served as life-giving vehicle of the feelings of the village communities.