Kalamezhuthu Pattu: Kerala's Sacred Floor Art and Ritualistic Symphony
<div style=' background:#FFFFFF;color:#000000;font-family:Verdana;width:auto;padding:5px;max-height:100%;'><span><p>In India, the tradition of floor art flourishes with vibrant diversity, each region presenting its own unique methodologies, rituals, and cultural significance. Names like Rangoli, Kolam, or Alpona evoke vivid images of intricate patterns adorning the ground. However, nestled in the verdant landscapes of Kerala, there exists an extraordinary form of floor art known as Kalamezhuthu Pattu, which remains a treasure of profound spiritual and artistic significance. </p><p><br></p><p><b>Art, Ritual, and Tradition </b></p><p>Kalamezhuthu Pattu, known by several names such as Kalam Pattu, Dhulee Chitram, and Kalamezhuthu paintings, is a poetic amalgamation of Malayalam words - 'kalam,' meaning picture, and 'ezhuthu,' signifying to draw. Kalamezhuthu paintings play an integral role in the ceremonies dedicated to revered deities such as Bhadrakali, Ayyappan, Vettakkorumakan, Bhagavati, and Sarpa (Naga). This ritual extends beyond just drawing, encompassing the art of song, ritualistic dance, and ultimately, the reverential erasure of the artwork. <br></p><p><br></p><p><b>Guardians of Tradition: The Kalamezhuthu Community </b></p><p>The custodians of the Kalamezhuthu ritual belong to various communities in Kerala, with the Puttu Kurups at the forefront of traditional practitioners. Other communities involved in this sacred art include Kaniyan, Theeyadi Nambiar, Kuravar, Pulayar, Vannan, Malayan, Koppaalan, Parayan, Theeyaattunni, Varanattu, Theyyampadi Nambiar, and many more. Despite variations in the details of the art, the core practice remains consistent among these communities. Active participation spans across singing, dancing, and arranging the stage or temple area, also referred to as paattu mandapam, where the divine ceremonies unfold. </p><span></div><div style=' background:#FFFFFF;color:#000000;font-family:Verdana;width:auto;padding:5px;max-height:100%;'><span><p><b>The Ritual </b></p><p>The Kalamezhuthu ritual commences with the preparation of the paattu mandapam or performance space. This area is adorned with floral garlands, vibrant flowers, and the soft glow of oil lamps. Following the arrangement, a sacred puja, known as 'uchapatti,' is performed to invoke the deity's presence. This puja involves devotional songs that create a spiritually charged atmosphere. A pivotal moment occurs when the Kurup receives the koora or silk cloth, which is then placed on the ceiling of the stage. The musical accompaniment, led by the Marar and community drummers, sustains a continuous rhythm throughout the ceremony. The resonance of music sets the stage, but variations arise depending on the deity being worshiped. <br></p><p><br></p><p>The heart of the Kalamezhuthu ritual unfolds as the artist embarks on the creation of the kalam. Typically executed during the evening or Sandhya vela, after deeparadhana, keli, and thayambaka rituals are concluded, this is a moment of artistic transcendence. The artist utilizes a palette of just five colors - white, black, green, red, and yellow, each derived from natural elements. White comes from rice powder, black from burnt husk, green from leaves, cassia, and henna, yellow from turmeric powder, and red from a mixture of lime water and turmeric. These colors, symbolizing the pancha bhoota or five natural elements, are employed to craft an awe-inspiring 3D image of the deity, often ranging around 10 feet in size. </p><p><br></p><p>While the kalam takes form, the air resonates with musical performances. Traditional instruments such as the kuzhal (wind instrument), chenda, ilathalam (cymbal-like instrument), and madhalam create a symphony of devotion. The meticulous artistry of the kalam involves the artist hand-sprinkling colors on the floor, entirely without the aid of tools. A typical kalam artist dedicates two to four hours to complete this masterpiece, ensuring that the deity's facial expressions, from deep contemplation to resolute anger, are skillfully portrayed. </p><p><br></p><p>As the kalam reaches its zenith, the torch is passed to the Komaram. This important figure, often belonging to the Nambudiri community, leads the concluding rituals. These include the kalapradikshinam, where the Komaram dances to the rhythm of traditional instruments around the kalam, and the nalikerameru, where coconuts are shattered and presented to the deity. The final act, known as kalammakkal, is executed, and the Komaram is often seen as the embodiment of the divine. He steps outside, joining the Kurup, musicians, and devotees, before returning to dance around the deity's image. The ceremonial crescendo, guided by the resonating beats of traditional drums, leads to a climax of profound spiritual energy. Subsequently, the head priest or thantri concludes the ritual. </p><p>The Kalamezhuthu ritual unfolds as the Komaram removes the silk cloth overhead and returns it. In this act, known as koora valikkal, the ritual is concluded, and the kalam is no more. The colors left in the aftermath are considered a divine blessing, known as prasada, and are taken by the devotees. <br></p><p>Kalamezhuthu rituals are performed on various occasions, resonating through temples and noble households alike. Diverse deities call for distinct rituals. For instance, Bhadrakali Kalamezhuthu, centered on the slaying of the asura Darikan, is conducted in Bhadrakali temples. The Nagakalam, dedicated to serpent gods, is typically performed by the Valluvar community. Each community, region, and deity brings its unique flavor to this exquisite ritual. <br></p><p>Kalamezhuthu Pattu is an art form unlike any other, defined by its spiritual and artistic essence. This unique floor art is a temporary masterpiece, with no trace left behind. While it shares commonalities with other floor arts, it stands as a distinctly masculine practice. It adheres to specific rules, governing aspects such as the deity's hair and ornaments, with a few exceptions for Bhadrakali. The color palette is rooted in the pancha bhoota, and the kalam is adorned with a 3D depth that amplifies facial features. Weapons play a crucial role in this art, emphasizing their significance in the depictions. <br></p><p><br></p><p> </p><span></div>
