Among the ancient forms of classical dramatic performances (Natya) in India, Koodiyattam is the only surviving art form, tracing its roots back over 1,000 years. It is one of the oldest forms of Sanskrit theatre still practised today, embodying both artistic and cultural significance. Koodiyattam, deeply rooted in Kerala’s cultural environment, has weathered the storms of time and tradition to retain its grandeur and complexity. Alongside Koodiyattam is Koothu, a solo performance tradition practised by the Chakyars, whose witty narratives and humour have left an indelible mark on Kerala’s performing arts.
These two forms of drama—Koodiyattam and Koothu—represent Kerala’s unique theatrical heritage, merging ancient Sanskrit drama with regional traditions and customs. Despite being considered elite or exclusive art forms in the past, Koodiyattam and Koothu have now gained wide acceptance, and efforts to conserve them have been supported by both the Government of India and UNESCO, which has declared Koodiyattam a “Masterpiece of the Oral and Intangible Heritage of Humanity.”
Koodiyattam: The Lasting Legacy of Sanskrit Theatre
Koodiyattam presents Sanskrit plays that have been performed in Kerala for centuries. This dance-drama form offers a visual spectacle of drama, music, and intricate expressions while adhering to classical dramaturgical structures. What makes Koodiyattam unique is that while the plays are written entirely in Sanskrit, the technical terms and even the name of the form—Koothu and Koodiyattam—are derived from the Malayalam language, highlighting a rich blend of pan-Indian and regional influences.
It is believed that Koodiyattam emerged from an ancient South Indian theatre tradition that existed even before the composition of Bharata’s Natyashastra, the seminal work on Indian dramaturgy. The epic Chilappatikaram, composed by Prince Ilango Adigal in the 2nd century AD, mentions the Chakyar performers, which attests to the ancient origins of this art. The Tamil epic, alongside other classical texts like Tolkappiyam, provides evidence that the art of acting in South India had been systematized centuries before the time of Bharata.
The Natyashastra, however, has profoundly influenced Koodiyattam’s performance techniques. The actors in Koodiyattam employ Mudras (hand gestures), Abhinaya (facial expressions), and Rasa (emotions) in adherence to classical guidelines. However, despite its adherence to the Natyashastra, Koodiyattam also exhibits significant deviations in physical movements, gestures, and even costumes, drawing from Kerala’s folk traditions like Theyyam, Thirayattam, and Mudiyettu. These deviations give Koodiyattam its unique identity as a South Indian classical theatre that evolved independently within the region.
The performances typically take place in Koothambalams, special theatres within temple precincts. Traditionally, Koodiyattam was restricted to these temple theatres and was performed as part of religious rituals. The Chakyar community, a specific Brahmin caste, was exclusively responsible for performing this sacred art form, further embedding it into the temple’s elite cultural fabric.
Koodiyattam’s Journey Through Time: From Elite to Popular
While Koodiyattam was historically reserved for the upper classes and performed within the temple precincts for a select audience, it has garnered a broader and more diverse audience today. This transformation is partly due to the remarkable adaptability of the form and its roots in folk arts, which have allowed it to survive over centuries despite societal changes. Although it is often misunderstood that an audience needs knowledge of Sanskrit to appreciate Koodiyattam, this is far from the truth. The performances, with their grand gestures, expressions, and visual splendour, transcend linguistic barriers, allowing even those unfamiliar with Sanskrit to appreciate the art.
In fact, for the last three decades, the primary audience for Koodiyattam has been ordinary people, regardless of caste or social standing. Even outside Kerala, audiences have embraced Koodiyattam, approaching it without preconceived notions or elitist assumptions. With its recent recognition as a UNESCO heritage masterpiece, Koodiyattam has drawn attention worldwide. The art form’s intricate expressions and dramatic presentations continue to captivate both local and international audiences.
Preserving Koodiyattam: Conservation Efforts and the Role of UNESCO
Koodiyattam’s recognition by UNESCO and the efforts of the Department of Culture of the Government of India have provided crucial support for conserving this ancient theatre form. Several projects have been initiated to preserve Koodiyattam, ensuring that this art form thrives. While relatively few young people practice Koodiyattam today, those who do are trained rigorously and demonstrate exceptional skill in carrying on the tradition.
For Koodiyattam to survive, conservation efforts must integrate training, performance opportunities, research, and innovation. Programs that emphasize the advice of experienced theatre practitioners and those who have practical knowledge of Koodiyattam are vital. Moreover, efforts to nurture young talent and provide adequate support for those who choose Koodiyattam as a profession are essential for the form’s continued relevance and growth. Such comprehensive conservation efforts will ensure that Koodiyattam not only survives but also evolves and flourishes in modern times.
Koothu: The Solo Performance Tradition
While Koodiyattam is known for its elaborate group performances, Koothu is the solo performance tradition the Chakyar community practises. Koothu’s distinguishing feature is its unique storytelling, humour, and satire blend. During Koothu, the Chakyar assumes the role of the Vidushaka (jester), narrating episodes from the Ramayana or Mahabharata. Through clever improvisation, the Chakyar retells epic stories and incorporates contemporary social issues into the performance, often making witty or satirical comments directed at the audience.
This Prabandha Koothu, where the Vidushaka presents puranic stories infused with humour and irony, has its charm and artistic appeal. The Chakyar enlivens the performance by embodying multiple characters from the epics and easily shifting between roles. As he narrates, the performer engages the audience by treating them as characters in the story. The satire often extends beyond individuals to address broader social issues, connecting ancient mythological events to contemporary concerns.
While Koothu was historically limited to the temple precincts and performed for the elite, its evolution has brought it to a wider audience. Its satirical and humorous approach has made it accessible and enjoyable to ordinary people, ensuring its survival alongside Koodiyattam.
Koodiyattam and Koothu: Passing the Test of Time
The endurance of both Koodiyattam and Koothu in the face of adverse circumstances is a testament to their deep cultural roots and the vigour of Kerala’s folk arts tradition. While both forms were once confined to the temple and associated with the elite, they have successfully transitioned to the public sphere. This transformation, however, has not diminished their aesthetic value or artistic potential. Instead, these art forms have grown in popularity and global recognition, capturing the imagination of audiences worldwide.
For the Chakyar community, performing Koodiyattam and Koothu was once a means of livelihood, with performances tied to annual rituals or adiyinthiram (ritual routines). Today, those who practice Koodiyattam have embraced the art form not just as a tradition but as a dynamic and living art, unbound by the orthodoxy that once defined it. The challenge now lies in balancing preserving Koodiyattam’s rich aesthetic heritage with the demands of contemporary performance spaces and audiences.
The Future of Koodiyattam and Koothu
The future of Koodiyattam and Koothu depends on active conservation efforts, innovative adaptations, and the continued support of both governmental and non-governmental organizations. Programs designed to foster young talent, encourage performances, and promote research will be essential to these art forms’ survival. Furthermore, by embracing modernization without compromising their essential aesthetic and spiritual values, Koodiyattam and Koothu can continue inspiring and captivating audiences for future generations.
In conclusion, Koodiyattam and Koothu have passed the test of time, evolving from their roots in temple rituals to become globally recognized forms of artistic expression. Their survival is a testament to the resilience of India’s cultural heritage and a reminder of the timeless power of classical theatre to connect us to both our past and our present. Through continued conservation and innovation, these remarkable art forms will remain integral to Kerala’s—and India’s—cultural legacy.
