Nangiar Koothu is a unique classical art form that has been performed exclusively by women for centuries. Deeply rooted in the temple culture and classical traditions of Kerala, this refined solo dance-drama is derived from the larger Sanskrit theatrical tradition of Koodiyattam. Although it evolved as a branch of Koodiyattam, Nangiar Koothu has developed its own distinct identity, primarily centred on narrating Hindu mythology, especially the life of Lord Krishna. It is a highly sophisticated art form that demands immense talent, discipline, and mastery from its performers, who are known as Nangiars.
Historical Origins and Evolution of Nangiar Koothu
The origins of Nangiar Koothu can be traced back more than 1,500 years, making it one of the oldest surviving theatre traditions in the world. Its history is closely tied to the rich temple culture of Kerala, where Sanskrit theatre was performed as part of ritualistic practices. Historically, Nangiar Koothu was performed within the Koothambalams (temple theatres) in major temples dedicated to Lord Vishnu. In these sacred settings, the performances were offerings to the deities, and the ritualistic significance of these performances added to their spiritual depth.
Though Nangiar Koothu evolved as a branch of Koodiyattam, it soon developed into a unique performance tradition that provided a platform for women to showcase their acting, dancing, and storytelling abilities. In a society where women’s participation in the performing arts was often limited, Nangiar Koothu allowed them to express their creative and spiritual selves through highly nuanced performances. The art form reflects the elevated status of women within the temple culture of Kerala, where they were entrusted with the responsibility of preserving and performing these sacred stories.
The Sacred Role of Women in Nangiar Koothu
In the context of Kerala’s highly structured temple society, Nangiar Koothu represented a rare artistic space for women. The performers, or Nangiars, were women from the Nambiar community, traditionally involved in the arts associated with temple worship. These women were the custodians of the sacred narratives passed down through generations. Their performances were considered not merely artistic displays but religious offerings imbued with devotion and reverence.
The solo nature of the performance makes Nangiar Koothu particularly demanding. A single performer must embody multiple characters, switching seamlessly between different roles and emotions. For example, in a single performance, the Nangiar might portray Lord Krishna as a mischievous child, then transition to his mother, Yashoda, as a concerned parent, and finally to a demon threatening Krishna. These rapid changes in expression and gesture demand extraordinary skill and concentration from the performer.
Despite its rich history and cultural significance, Nangiar Koothu remained confined to temple performances for centuries. It was only in the last few decades that the art form has seen a significant revival, moving beyond temple walls to reach a broader audience. This shift from sacred precincts to public stages marked a key moment in the preservation and dissemination of this ancient art.
Attaprakaram: The Manual of Acting
A central feature of Nangiar Koothu’s performance tradition is the Attaprakaram, or acting manual. The Attaprakaram is an ancient text that provides detailed instructions on how each character’s emotions, movements, and gestures should be portrayed during the performance. For centuries, this text remained hidden within the temple traditions and was passed down orally from one generation to the next. The Attaprakaram is essential for mastering the art of Abhinaya (expression), which is the core of Nangiar Koothu’s performative vocabulary.
The discovery of a complete version of the Attaprakaram for Sree Krishna Charitam (The Story of Lord Krishna) two decades ago was crucial in the art form’s revival. Scholars and artists dedicated to preserving this tradition worked tirelessly to bring this text into the public domain. This discovery allowed a thorough understanding of the textual and performative aspects of Nangiar Koothu, enabling modern performers to engage with its complexities.
The Sree Krishna Charitam narrative, which recounts Lord Krishna’s life and exploits, became one of the most significant performances in Nangiar Koothu. The story is composed of 208 slokas (verses), each describing in exhaustive detail the acting potential of the characters. Ammannur Madhava Chakyar, a legendary figure in the revival of Koodiyattam, played a pivotal role in adapting the Attaprakaram into these slokas, making it more accessible to modern performers and audiences alike. His efforts were instrumental in bringing Nangiar Koothu back to prominence and ensuring that the Sree Krishna Charitam remained one of the most frequently performed narratives.
Themes and Narratives in Nangiar Koothu
Nangiar Koothu’s narratives are primarily from Hindu mythology, focusing on the Bhagavata Purana. The most common stories center around the life and exploits of Lord Krishna, including his miraculous deeds as a child, his battles with demons, and his interactions with devotees. Episodes from Krishna’s childhood, such as his victory over demons like Putana and Kaliya and his playful antics with the Gopis (milkmaids), are commonly depicted.
The Sree Krishna Charitam is one of the most revered episodes in Nangiar Koothu. This narrative unfolds over several nights, with each performance focusing on a specific episode, allowing the performer to delve deeply into the emotions and nuances of each character. The slow-paced, meticulous storytelling is designed to evoke a contemplative and spiritual experience for the audience, drawing them into the mythological world. Through Mudras (hand gestures), facial expressions, and rhythmic body movements, the Nangiar transforms the stage into a sacred space, where divine stories come to life.
The Role of Painkulam Rama Chakyar in Modernizing Nangiar Koothu
The modern revival of Nangiar Koothu owes much to the efforts of Painkulam Rama Chakyar, a renowned performer of Koodiyattam. In 1965, when the Kerala Kalamandalam (Kerala’s premier institution for classical arts) established a department for Koodiyattam, Rama Chakyar was instrumental in training young women for female roles in Nangiar Koothu. This marked a turning point for the art form as it moved from the closed confines of temple rituals to a broader cultural stage.
Working closely with Govinda Warrier, a makeup expert and costume designer, Rama Chakyar also modernized the presentation of Nangiar Koothu by introducing new costumes, ornaments, and headgear that made the performances more visually captivating. This modernization helped Nangiar Koothu gain wider acceptance, particularly when performed outside the temple setting. Their collaborative efforts ensured the art form retained its sacred essence while adapting to contemporary performance contexts.
Elements of a Nangiar Koothu Performance
Nangiar Koothu is a sophisticated blend of Nritta (pure dance), Nritya (expressive dance), and Abhinaya (acting and expression). Each performance follows a structured format designed to highlight the mythological stories through body movements, facial expressions, and rhythmic gestures.
- Nritta (Pure Dance): This section focuses on pure movement and rhythm. The dancer’s graceful steps and body postures are showcased, setting the stage for the narrative and emotional journey to follow.
- Nritya (Expressive Dance): In this part of the performance, the dancer begins narrating the story using Mudras (hand gestures) and Abhinaya (facial expressions). The performer embodies multiple characters, shifting between contrasting emotions with grace and precision.
- Abhinaya (Acting and Expression): The core of Nangiar Koothu lies in its Abhinaya. The performer uses subtle facial expressions to convey the complex emotional states of the characters. Mastery of Mudras and facial expressions is what distinguishes a skilled Nangiar performer.
Costumes, Makeup, and Musical Accompaniment
The costumes and makeup used in Nangiar Koothu are simple yet symbolic. The performer typically wears a white sari with a red border, complemented by traditional jewelry such as necklaces, bangles, and anklets. The makeup, known as Vesham, is minimalistic, with a focus on accentuating the eyes, as facial expressions play a crucial role in conveying emotions.
The musical accompaniment in Nangiar Koothu is an integral part of the performance. The Mizhavu, a large copper drum, provides the rhythmic foundation and is considered sacred. The beats of the Mizhavu guide the dancer’s movements and set the tempo for the performance. Other instruments, such as the Edakka (a smaller drum) and Kuzhitalam (cymbals), enhance the mood and emotional depth of the story.
Modern Revival and Global Recognition
For centuries, Nangiar Koothu remained confined to temple rituals, but in recent decades, it has experienced a resurgence thanks to cultural preservationists, artists, and institutions like the Kerala Kalamandalam. Today, Nangiar Koothu is performed at major classical dance festivals, both in India and internationally, where audiences appreciate its spiritual depth and cultural significance.
Margi Sathi, a celebrated performer, played a significant role in introducing Nangiar Koothu to global audiences. Her performances have helped spread awareness about this ancient art form, ensuring that Nangiar Koothu continues to thrive in the modern world.
Conclusion
Nangiar Koothu is much more than a classical art form; it is a sacred expression of Kerala’s spiritual and cultural heritage. Through its combination of storytelling, devotion, and artistic mastery, Nangiar Koothu continues to captivate audiences and preserve the timeless values of Hindu mythology. Despite the challenges of modernization, this ancient tradition has retained its authenticity, offering a unique glimpse into the rich tapestry of Kerala’s classical arts.
