The ‘theyy’ in ‘theyyam’ is a corruption of the Indo-European root ‘dei’ for god. ‘Theyyam’ can literally signify ‘god/goddess’. However, it specifically signifies the religio-aesthetic performance in North Malabar by its artists of dalit and tribal folks at shrines, feudal homesteads, and sacred groves and grottoes from the onset of winter to the closing of summer. The artists performing on these hallowed grounds are called ‘theyyam’ as well . The places of worship where they perform have their own ruling deities. These sanctified installations come in many forms: the manifestations of Shiva and Vishnu, the manifestations of humans and heroes, the manifestations of ancestral spirits and ancient serpents, and even the manifestations of animals.
Assuming the guises and possessed by the souls of these supernatural manifestations, the artists, in the presence of the ruling deities, dance out their words and deeds to the accompaniment of drumbeats. Many of these performances also involve ovine and avian sacrifices. The votaries of theyyam receive and consume the flesh of the sacrificed goats roosters, deeming it to be divine blessing.
The attire and make-up is psychedelic, the drumbeats hypnotic, and the songs balladic.The lights, the colors, the music, and the dance transport an attentive spectator into a magic world of supernatural awe.
The seasonal celebration of theyyams on a large scale is often called 'Kaliyaattam'.
A word about the word 'Kaliyaattam'. It is an elegant amalgamation of two words "kaali' and 'aattam". 'Kaali' is Shiva's counter part Shakthi in her demonic form and 'aattam' means dance. Hence, etymologically 'Kaliyaattam' denotes the dance of the demonic goddess, Kaali. The etymology obviously refers to the tantric and shaivic roots of theyyam.
Apart from revealing the socio-religious significances, a sincere study of theyyam in its various aspects can unveil the structures of power in the feudal and pre-feudal communities of North Malabar. The lore of theyyam encompasses the lives and times of both the pre-feudal hunting folks and the feudal farming folks. An investigation of theyyam is an immensely rewarding subject for cultural anthropologists.
Though there are umpteen books and essays on the subject, as an authentic and authoritative exploration, ‘Kaliyaattam’ by C. M. S. Chandera is unrivalled. Indeed, the book is the first seminal work in this genre and is a delight to both the connoisseurs and the uninitiated.
Apart from revealing the socio-religious significances, a sincere study of theyyam in its various aspects can unveil the structures of power in the feudal and pre-feudal communities of North Malabar. The lore of theyyam encompasses the lives and times of both the pre-feudal hunting folks and the feudal farming folks. An investigation of theyyam is an immensely rewarding subject for cultural anthropologists.
Though there are umpteen books and essays on the subject, as an authentic and authoritative exploration, ‘Kaliyaattam’ by C. M. S. Chandera is unrivalled. Indeed, the book is the first seminal work in this genre and is a delight to both the connoisseurs and the uninitiated.
